T43n1829_瑜伽師地論略纂
大正藏第 43 冊 No. 1829 瑜伽師地論略纂
No. 1829 [cf. No. 1579]
瑜伽師地論略纂卷第一(論本第一第二)
基撰
敬禮天人大覺尊 福德智慧皆圓滿 無上文義真妙法 正智受學賢聖僧 稽首無勝大慈氏 普為利益諸有情 廣采眾經真要義 略說五分瑜伽者 歸命法流妙定力 發起無著功德名 能于聖者無勝海 引出最極法甘露 頂禮能見智燈滅 重然法炬照群萌 等注無窮字花雨 榮潤牟尼如意樹 歸讚我本親教尊 不吝軀命求法者 餐受自滿升知足 復遺饒益我等類 此論殊勝若蓮花 猶如寶藏如大海 具顯諸乘廣大義 善釋其文無有遺 於此瑜伽大義中 我今隨力釋少分 為令正法常無盡 利益安樂諸含識
此論。文義繁廣。不可解盡理源。其間難文義違宗緒。分段皆備解釋。余皆略之。論初十七地。已前自有釋論一卷。故即略而不廣。妨難及不盡之處。今粗而敘出。
將解論文以六門料簡。一敘所為。二彰所因。三明宗緒。四顯藏攝。五解題目。六釋本文第一所為。釋有十解。略集施言法。情開空有。性通不信迷。略顯等三四二四境行果。余如樞要。故略
【現代漢語翻譯】 現代漢語譯本 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
No. 1829 [cf. No. 1579]
《瑜伽師地論略纂》卷第一 (論本第一第二)
基 撰
敬禮天人（天眾和人眾）大覺尊（偉大的覺悟者） 福德智慧皆圓滿 無上文義真妙法（無上甚深的教義） 正智受學賢聖僧（以正確的智慧學習的賢聖僧伽） 稽首無勝大慈氏（無比慈悲的彌勒菩薩） 普為利益諸有情（普遍爲了利益一切眾生） 廣采眾經真要義（廣泛採納眾多經典的精要） 略說五分瑜伽者（簡略講述五分瑜伽） 歸命法流妙定力（皈依佛法的殊勝禪定力） 發起無著（菩薩名）功德名 能于聖者無勝海（能在聖者的無邊智慧海中） 引出最極法甘露（引出最極殊勝的佛法甘露） 頂禮能見智燈滅（頂禮能使智慧之燈熄滅） 重然法炬照群萌（重新點燃佛法火炬照亮眾生） 等注無窮字花雨（平等降下無窮的文字花雨） 榮潤牟尼（釋迦牟尼佛）如意樹（能滿足願望的樹） 歸讚我本親教尊（歸依贊嘆我最初的親教師） 不吝軀命求法者（不吝惜生命去尋求佛法的人） 餐受自滿升知足（接受教誨而感到滿足並知足） 復遺饒益我等類（又留下利益我們這些人的教誨） 此論殊勝若蓮花（此論殊勝如同蓮花） 猶如寶藏如大海（猶如寶藏如大海） 具顯諸乘廣大義（完全顯現了諸乘的廣大意義） 善釋其文無有遺（很好地解釋了經文沒有遺漏） 於此瑜伽大義中（在這瑜伽的大義中） 我今隨力釋少分（我現在隨自己的能力解釋少部分） 為令正法常無盡（爲了使正法永遠沒有窮盡） 利益安樂諸含識（利益安樂一切有情眾生）
此論。文義繁廣。不可解盡理源。其間難文義違宗緒。分段皆備解釋。余皆略之。論初十七地。已前自有釋論一卷。故即略而不廣。妨難及不盡之處。今粗而敘出。
將解論文以六門料簡。一敘所為。二彰所因。三明宗緒。四顯藏攝。五解題目。六釋本文第一所為。釋有十解。略集施言法。情開空有。性通不信迷。略顯等三四二四境行果。余如樞要。故略
【English Translation】 English version Taisho Tripitaka Volume 43, No. 1829 Yogācārabhūmi-śāstra-saṃgraha
No. 1829 [cf. No. 1579]
Yogācārabhūmi-śāstra-saṃgraha, Volume 1 (Treatise on the First and Second Bhūmis)
Composed by Ji
I respectfully salute the Great Awakened One (Buddha) revered by gods and humans (devas and humans), whose blessings (punya) and wisdom (jnana) are perfectly complete. The supreme meaning of the true and wonderful Dharma (law), and the virtuous Sangha (community) who learn with correct wisdom. I bow to the unsurpassed Maitreya (the Bodhisattva Maitreya), who universally benefits all sentient beings (sarva sattva). Widely collecting the true essence of various sutras (scriptures), I briefly explain the fivefold Yoga. I take refuge in the wonderful power of Samadhi (meditative concentration) of the Dharma lineage, initiating the name of the merits of Asanga (a Bodhisattva's name). Able to draw out the supreme nectar of the Dharma from the unsurpassed ocean of the saints. I prostrate to the one who can extinguish the lamp of perceived wisdom, and rekindle the torch of Dharma to illuminate all beings. Equally pouring down endless rain of letter-flowers, gloriously nourishing the Mani (Shakyamuni Buddha) wish-fulfilling tree. I praise and take refuge in my original, personal teacher, who did not hesitate to sacrifice his body and life to seek the Dharma. Receiving and consuming with self-satisfaction, ascending to contentment, and leaving behind benefits for beings like us. This treatise is as excellent as a lotus flower, like a treasure trove, like a great ocean. It fully reveals the vast meaning of all vehicles (yanas), and skillfully explains its text without omission. Within this great meaning of Yoga, I now explain a small portion according to my ability. To ensure that the True Dharma is always inexhaustible, benefiting and bringing peace and happiness to all sentient beings.
This treatise. The text and meaning are vast and extensive. It is impossible to fully understand the source of the principles. The difficult texts and meanings that violate the tenets are explained in detail in sections. The rest are abbreviated. The first seventeen bhūmis (grounds). There is already a commentary in one volume before this. Therefore, it is abbreviated and not expanded. Difficulties and incomplete points are now roughly described.
The explanation of the thesis will be analyzed in six aspects. 1. Describe the purpose. 2. Clarify the cause. 3. Clarify the origin. 4. Show the collection. 5. Explain the title. 6. Explain the first purpose of the main text. There are ten explanations. Briefly collect the Dharma of giving words. Emotions open to emptiness and existence. The nature communicates with disbelief and confusion. Briefly show the three, four, two, and four realms, practices, and results. The rest is like the key points. Therefore, it is abbreviated.
不述。
第二所因。釋論解云。佛涅槃后魔事紛起者 即佛滅后。第一百年。因彼大天諍於五事。大天名高德大。果證年卑。王貴欽風。僧徒仰道。既而卓牢無侶。遂為時俗所嫉。謗之以造三逆。加之以增五事。大天頌言。余所誘。無知猶豫。他令入。道因聲故起。是名真佛教 大天解言。諸阿羅漢。煩惱漏失二事俱無。為魔所誘。或以不凈涂污其衣。乍如漏失。諸師謗言。大天凡愚。境惑生染。夜生思想。不凈染衣。推道魔嬈。遂為乖角 大天解言。諸見諦者。煩惱理疑。雖皆斷盡。疑杌為人。事疑猶在。諸師謗言。大天凡愚不解真教。說諸聖者尚有惑疑。遂為乖角 大天解言。無知有二。謂染不染。諸阿羅漢。染者皆盡。不染猶在。諸師謗言。大天凡愚不解真教。說阿羅漢有不染無知。遂為乖角 大天解言。舍利子等諸利根者。尚因善友令其入道。余因令入其事不惑。諸師謗言。大天凡愚不解經教。云舍利子等。諸利根者他令入道。尚不自知證阿羅漢。況汝等耶。遂為乖角 大天解言。諸宿習者。修已多生。臨證果時。因佛言教說苦空等。聞便入道證獲聖果。故佛言下多現證果。亦有厭苦。自說厭聲。聖道便起。諸師謗言。大天造逆不斷善根。恐當墜墮。夜數稱苦。弟子謂其染疾。晨省問其安危。答曰無疾
【現代漢語翻譯】 現代漢語譯本： 不贅述。
第二是所依之因。釋論解釋說，佛陀涅槃后魔事紛紛興起，指的是佛陀滅度后的第一個百年。因為大天（Mahadeva）對五件事產生爭論。大天（Mahadeva）之名聲高，德行大，證果的年份卻很晚，國王貴族欽佩他的風範，僧眾仰慕他的道行。但他卓爾不群，沒有同伴，於是被當時的世俗之人嫉妒，誹謗他造了三種逆罪，又增加了五件事。大天（Mahadeva）的頌詞說：『我所誘惑，無知猶豫，他人令入，道因聲故起。』這就是真正的佛教。
大天（Mahadeva）解釋說：諸阿羅漢（Arhat），煩惱和漏失二者都沒有。但會被魔所誘惑，或者被不凈之物涂污衣服，乍看起來好像是漏失了。諸位法師誹謗說：大天（Mahadeva）凡庸愚蠢，被外境迷惑而生起染污，夜晚生起（不凈的）思想，不凈之物染污衣服，推說是魔的侵擾。於是產生了矛盾。
大天（Mahadeva）解釋說：諸見諦者，對於煩惱的道理上的疑惑，雖然都已斷盡，但疑惑就像樹樁一樣還在那裡，事情上的疑惑仍然存在。諸位法師誹謗說：大天（Mahadeva）凡庸愚蠢，不理解真正的教義，說諸位聖者尚且還有疑惑。於是產生了矛盾。
大天（Mahadeva）解釋說：無知有兩種，一種是染污的無知，一種是不染污的無知。諸阿羅漢（Arhat），染污的無知都已經斷盡，不染污的無知仍然存在。諸位法師誹謗說：大天（Mahadeva）凡庸愚蠢，不理解真正的教義，說阿羅漢（Arhat）有不染污的無知。於是產生了矛盾。
大天（Mahadeva）解釋說：舍利子（Sariputra）等諸位利根之人，尚且因為善友的引導才得以入道，因為他人引導而入道這件事沒有疑惑。諸位法師誹謗說：大天（Mahadeva）凡庸愚蠢，不理解經教，說舍利子（Sariputra）等諸位利根之人是他人引導才入道的，尚且不能自己知道自己證得了阿羅漢（Arhat），更何況你們呢？於是產生了矛盾。
大天（Mahadeva）解釋說：諸位有宿習的人，已經修習了很多生，臨近證果的時候，因為聽聞佛陀的言教，說苦、空等等，聽聞后就入道，證得聖果。所以佛陀說法的時候，很多人當下就證得果位。也有厭惡痛苦，自己說厭惡之聲，聖道因此而生起。諸位法師誹謗說：大天（Mahadeva）造了逆罪，不斷善根，恐怕會墜落，夜晚多次稱苦。弟子們以為他得了疾病，早晨問候他的安危，他回答說沒有疾病。
【English Translation】 English version: Not elaborated.
The second is the cause of the basis. The commentary explains that after the Buddha's Nirvana, demonic events arose in great numbers, referring to the first century after the Buddha's passing. It was because of Mahadeva's dispute over five matters. Mahadeva was of great renown and virtue, but his attainment of fruition was late. Kings and nobles admired his demeanor, and monks revered his path. However, being outstanding and without companions, he was envied by the worldly people of the time, who slandered him for committing three rebellious acts and added five matters. Mahadeva's verse says: 'What I entice, ignorance and hesitation, others cause to enter, the path arises because of sound.' This is the true Buddhist teaching.
Mahadeva explained: The Arhats, both afflictions and leakages are absent. But they can be tempted by demons, or their clothes can be stained by impure things, seemingly like leakages. The teachers slandered, saying: Mahadeva is ordinary and foolish, confused by external circumstances and giving rise to defilement, having (impure) thoughts at night, impure things staining clothes, attributing it to demonic disturbances. Thus, contradictions arose.
Mahadeva explained: Those who have seen the truth, although they have completely cut off the doubts of afflictions in principle, the doubt is still there like a stump, and the doubts in matters still exist. The teachers slandered, saying: Mahadeva is ordinary and foolish, does not understand the true teachings, and says that the sages still have doubts. Thus, contradictions arose.
Mahadeva explained: There are two kinds of ignorance, one is defiled ignorance, and the other is undefiled ignorance. The Arhats, the defiled ignorance has been completely cut off, and the undefiled ignorance still exists. The teachers slandered, saying: Mahadeva is ordinary and foolish, does not understand the true teachings, and says that the Arhats have undefiled ignorance. Thus, contradictions arose.
Mahadeva explained: Sariputra and other sharp-witted people were guided by good friends to enter the path, and there is no doubt about the matter of being guided by others to enter the path. The teachers slandered, saying: Mahadeva is ordinary and foolish, does not understand the scriptures, and says that Sariputra and other sharp-witted people were guided by others to enter the path, and they cannot even know that they have attained Arhatship, let alone you? Thus, contradictions arose.
Mahadeva explained: Those who have past habits, have practiced for many lives, and when they are about to attain fruition, because they hear the Buddha's teachings, saying suffering, emptiness, etc., they enter the path after hearing, and attain the holy fruit. Therefore, when the Buddha speaks, many people immediately attain the fruit. There are also those who hate suffering, and say the sound of aversion themselves, and the holy path arises because of this. The teachers slandered, saying: Mahadeva has committed rebellious acts, does not cut off good roots, and is afraid of falling, and often cries out in pain at night. The disciples thought he was sick, and asked about his well-being in the morning, and he replied that he was not sick.
。他遂問言。何為稱苦。彼乃答言。昔時年少入道隨心。今年已邁道生難隨。若不說苦聲深厭。聖道無由得起。既生此謗。乖角紛紜。故言滅后魔事紛起。競名譽利今古所同。虛中構架。是凡共有。說事涉疑跡。何得無此紛紜。故諸小乘因分別部。黃金數段。白疊片分。佛懸記之。從斯始矣 然論雖有此之本因。無其末因。自正法東漸。年載極遙。雖聞十七地論之名。不知十七者何也。地持但是菩薩一地。決定藏論是抉擇分初。自余漢土皆未之有。大師以貞觀二十二年。于北闕弘法院。方始翻之 其雜糅釋文一卷。永徽元年。于大慈恩寺翻出。
第三宗緒。釋論下云。又十七地。具攝一切文義略盡。后之四分。皆為解釋十七地中諸要文義。故亦不離瑜伽師地。由是此論。用十七地以為宗要。宗是所主所尊所崇所重義故。
第四藏攝。釋下云。雖復通明諸乘境等。然說論者。問答抉擇諸法性相。意為菩薩令於一切。皆得善巧。修成佛果。利益無盡。是故此論。屬菩薩藏阿毗達磨。欲令菩薩得勝智故。由是此論。雖明菩薩聲聞二藏。唯菩薩藏攝。雖亦具詮戒定慧等。然於三藏唯阿毗達磨藏攝。準此六藏說攝可知。
第五解題有二。一釋名。二問答。釋名者。釋論總出體云。謂一切乘境行果等所有諸法皆
【現代漢語翻譯】 現代漢語譯本：於是他便問道：『為何稱之為苦？』那人回答說：『往昔年少時，入道修行，隨心所欲。如今已年老體衰，修行難以隨心。若不說出這苦楚，心中積壓的厭倦之情會越來越深，聖道也無從生起。』既然產生了這樣的誹謗，乖戾衝突就會紛紛而至。所以說佛陀滅度后，魔事就會紛紛興起，競逐名譽利益，自古至今都是如此。無中生有，虛構架構，是凡夫俗子共有的習性。議論事情稍有可疑之處，怎麼可能沒有這些紛爭呢？所以各個小乘部派之間，因為黃金分成幾段，白疊布分成幾片這樣的小事而爭論不休。佛陀早已預言了這一點，這些爭端就從此開始了。然而，雖然說理論有這樣的根本原因，但如果沒有後來的因素，也不會發展成這樣。自從正法東傳以來，時間已經非常久遠。雖然聽過『十七地論』這個名字，卻不知道這十七地指的是什麼。《地持論》只是菩薩地中的一地，《決定藏論》只是抉擇分中的開始部分，其餘的在漢地都沒有。玄奘大師在貞觀二十二年，于北闕弘法院才開始翻譯這部論典。其中雜糅的解釋文字一卷，是永徽元年在大慈恩寺翻譯出來的。 第三，宗緒。解釋論中說：『又，十七地，完整地涵蓋了一切文義，簡略而詳盡。後來的四分，都是爲了解釋十七地中的各種重要文義。』所以也沒有離開《瑜伽師地論》。因此，這部論以十七地作為宗要。宗是所主、所尊、所崇、所重的意義。 第四，藏攝。解釋論中說：『雖然普遍闡明了諸乘的境界等等，但講述這部論的人，通過問答來決斷抉擇諸法的體性和現象，目的是爲了讓菩薩對於一切法都能善巧通達，修成佛果，利益無盡。』因此，這部論屬於菩薩藏阿毗達磨，想要讓菩薩獲得殊勝的智慧。因此，這部論雖然闡明了菩薩聲聞二藏，但只被菩薩藏所攝。雖然也完整地詮釋了戒定慧等，但在三藏中只被阿毗達磨藏所攝。根據這六藏的說法，就可以知道它被哪一藏所攝了。 第五，解題有二。一是解釋名稱，二是問答。解釋名稱，解釋論總括地說明其本體說：『所謂一切乘的境界、修行、果報等所有諸法，都……』
【English Translation】 English version: Thereupon, he asked, 'Why is it called suffering?' The man replied, 'In the past, when I was young, I entered the path and followed my heart. Now that I am old, the path is difficult to follow. If I do not speak of this suffering, the weariness in my heart will deepen, and the holy path will have no way to arise.' Since such slander has arisen, perversity and conflict will arise in droves. Therefore, it is said that after the Buddha's Parinirvana, demonic affairs will arise in droves, competing for fame and profit, which has been the same from ancient times to the present. Creating something from nothing, fabricating structures, is a common habit of ordinary people. If there is even a slight suspicion in discussing matters, how can there not be these disputes? Therefore, the various Hinayana schools argued endlessly over such trivial matters as dividing gold into several pieces and dividing white cotton cloth into pieces. The Buddha had already predicted this, and these disputes began from then on. However, although the theory has such a fundamental cause, without the later factors, it would not have developed into this. Since the transmission of the Dharma to the East, the time has been very long. Although I have heard the name 'Shichidiron' ('Seventeen Grounds Treatise'), I do not know what these seventeen grounds refer to. The 'Yogācārabhūmi-śāstra' ('Stages of Yogic Practice') is only one ground in the Bodhisattva grounds, and the 'Viniscaya-samgrahanī' ('Collection of Ascertainments') is only the beginning part of the determination division, and the rest are not available in the Han lands. Master Xuanzang began to translate this treatise in the twenty-second year of the Zhenguan era, at the Hongfa Monastery in Beique. The one volume of mixed explanatory text was translated in the first year of the Yonghui era at the Da Ci'en Temple. Third, the lineage of the doctrine. The commentary explains, 'Also, the 'Shichidiron' ('Seventeen Grounds Treatise') completely encompasses all the meanings of the text, briefly and exhaustively. The later four divisions are all to explain the various important meanings in the 'Shichidiron' ('Seventeen Grounds Treatise').' Therefore, it does not depart from the 'Yogācārabhūmi-śāstra' ('Stages of Yogic Practice'). Therefore, this treatise uses the 'Shichidiron' ('Seventeen Grounds Treatise') as its doctrinal essence. Essence is the meaning of what is mastered, revered, venerated, and valued. Fourth, the collection of the Pitaka. The commentary explains, 'Although it universally elucidates the realms of the various vehicles, etc., the person who explains this treatise, through questions and answers, determines and chooses the nature and phenomena of all dharmas, with the intention of enabling Bodhisattvas to be skillful in all dharmas, cultivate the fruit of Buddhahood, and benefit endlessly.' Therefore, this treatise belongs to the Bodhisattva Pitaka Abhidharma, wanting to enable Bodhisattvas to obtain supreme wisdom. Therefore, although this treatise elucidates both the Bodhisattva and Śrāvaka Pitakas, it is only collected by the Bodhisattva Pitaka. Although it also fully explains the precepts, concentration, wisdom, etc., it is only collected by the Abhidharma Pitaka among the three Pitakas. According to the explanation of these six Pitakas, it can be known which Pitaka it is collected by. Fifth, there are two explanations of the title. One is to explain the name, and the other is questions and answers. Explaining the name, the commentary generally explains its essence, saying, 'So-called all dharmas such as the realms, practices, and fruits of all vehicles, all...'
名瑜伽。一切並有方便善巧相應義故 此中意說。三乘所有境行果法。併名瑜伽。其境與行果。其行與果法。並有方便善巧相應義故。方便善巧之體。若依十度。以後得智而為自體。顯內顯外二善巧故。唯以別境慧為其體。今此善巧依釋下文。以作意慧二法為性。若於此作意。復於此證達。故境行果皆不相違。注心洞融並不乖故 然釋論中。境行果三各各別釋。境中有總有別。總中雲。謂一切境。無顛倒性。不相違性。能隨順性。趣究竟性。與正理教行果相應。故名瑜伽。如次四境。與理教行果。相配不違。諸心所緣名之為境。諸智所證名之為理。理深境淺。心所取境。無顛倒性。即所執無。有為無為有。與智所證理不相違。其我法有。有無為無。境顛倒性。情解謂然。非實如是。不順正理故。境無顛倒性。與理相應。境不違教能隨順。行能趣究竟果。準亦可知。或四即是四重二諦。此四重二諦。此四境與理教行果。共相應故 別釋境中。五教六文。總說頌曰。抉擇分二種。梵問及楞伽。大義及廣義。五教成六境。此中初三。依他。所執。圓成實性。如次配之。此六境皆具無顛倒等四性。順四種法故。行瑜伽中亦有總別。總亦有四。如文可知 別有十七。初十三種三乘通行。后之四種唯大瑜伽。總說頌曰。辨月大海慧
【現代漢語翻譯】 現代漢語譯本：名為瑜伽（Yoga，結合、相應）。一切都具有方便善巧（Upaya-kausalya，善巧方便）相應的意義，因此得名。這裡的意思是說，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）所有的境（Visaya，所觀境界）、行（Carya，修行）、果（Phala，修行結果）法，都名為瑜伽。它們的境與行果，它們的行與果法，都具有方便善巧相應的意義。方便善巧的本體，如果依據十度（Paramita，波羅蜜多），以後得智（Prsthalabdha-jnana，后得無分別智）作為自體。顯現內在和外在兩種善巧。唯有別境慧（Visesa-visaya-mati，于所觀境，能辨別其相的智慧）是它的本體。現在這個善巧依據下文的解釋，以作意（Manaskara，專注）和慧（Prajna，智慧）二法為體性。如果對於這個作意，又對此進行證達，所以境、行、果都不相違背。專注內心，洞徹融通，並不相互違背。 然而在釋論中，境、行、果三者各自單獨解釋。境中有總有別。總的方面說，就是一切境都具有無顛倒性（Aviparita-svabhava，不顛倒的自性）、不相違性（Aviruddha-svabhava，不相違背的自性）、能隨順性（Anukulya-svabhava，能夠隨順的自性）、趣究竟性（Niryana-svabhava，趨向究竟的自性）。與正理（Nyaya，正確的道理）、教（Agama，教法）、行（Carya，修行）、果（Phala，結果）相應，所以名為瑜伽。依次是四種境，與理、教、行、果相配，不相違背。諸心所緣，名為境。諸智所證，名為理。理深境淺。心所取境，具有無顛倒性，即所執著的「有」，有為（Samvrtti，世俗諦）和無為（Paramartha，勝義諦）都是「有」，與智所證的理不相違背。其我法「有」，有為是「無」，無為也是「無」。境的顛倒性，是情識的理解，並非真實如此。不順應正理，所以境具有無顛倒性，與理相應。境不違背教，能夠隨順。行能夠趨向究竟果。準此也可以知道。或者這四種就是四重二諦（Catuskotika-dvisatya，四句二諦）。這四重二諦，這四種境與理、教、行、果共同相應。 分別解釋境中，有五教（Panca-agama，五種教法）六文（Sad-pada，六種文句）。總的說來，可以用一首偈頌概括：『抉擇分二種，梵問及楞伽，大義及廣義，五教成六境。』這裡面，最初三種，依他性（Paratantra-svabhava，依他起性）、所執性（Parikalpita-svabhava，遍計所執性）、圓成實性（Parinispanna-svabhava，圓成實性），依次對應。這六種境都具有無顛倒等四種性質，順應四種法。行瑜伽中也有總別。總的方面也有四種，如經文所說。特別的有十七種，最初十三種是三乘通行的，後面的四種唯有大瑜伽（Mahayoga，大瑜伽）才有。總的說來，可以用一首偈頌概括：『辨月大海慧』
【English Translation】 English version: It is called Yoga (union, correspondence). Everything has the meaning of being in accordance with skillful means (Upaya-kausalya, skillful means), hence the name. Here it means that all the realms (Visaya, objects of observation), practices (Carya, cultivation), and results (Phala, results of practice) of the Three Vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are called Yoga. Their realms and results of practice, their practices and results, all have the meaning of being in accordance with skillful means. The substance of skillful means, if based on the Ten Perfections (Paramita, Paramitas), takes the subsequent wisdom (Prsthalabdha-jnana, wisdom attained after enlightenment) as its own substance. It manifests both internal and external skillful means. Only the wisdom of specific realms (Visesa-visaya-mati, wisdom that can distinguish the characteristics of the observed realm) is its substance. Now this skillful means, according to the explanation below, takes intention (Manaskara, attention) and wisdom (Prajna, wisdom) as its nature. If, for this intention, there is also realization, then the realm, practice, and result do not contradict each other. Focusing the mind, penetrating and integrating, they do not conflict. However, in the commentary, the realm, practice, and result are each explained separately. There are general and specific aspects of the realm. In general, it means that all realms have the nature of non-inversion (Aviparita-svabhava, non-inverted nature), non-contradiction (Aviruddha-svabhava, non-contradictory nature), compliance (Anukulya-svabhava, compliant nature), and ultimate destination (Niryana-svabhava, nature of reaching the ultimate). They correspond to right reason (Nyaya, correct reasoning), teaching (Agama, teachings), practice (Carya, cultivation), and result (Phala, result), hence the name Yoga. In order, the four realms correspond to reason, teaching, practice, and result, without contradiction. All that the mind perceives is called realm. All that wisdom realizes is called reason. Reason is deep, and the realm is shallow. The realm taken by the mind has the nature of non-inversion, that is, the 'existence' of what is grasped, both conditioned (Samvrtti, conventional truth) and unconditioned (Paramartha, ultimate truth) are 'existence', which does not contradict the reason realized by wisdom. The 'existence' of self and dharma, conditioned is 'non-existence', and unconditioned is also 'non-existence'. The inversion of the realm is the understanding of emotions, which is not really so. It does not comply with right reason, so the realm has the nature of non-inversion and corresponds to reason. The realm does not violate the teaching and can comply. Practice can lead to the ultimate result. This can also be known accordingly. Or these four are the Fourfold Two Truths (Catuskotika-dvisatya, four sentences and two truths). These Fourfold Two Truths, these four realms correspond to reason, teaching, practice, and result together. Explaining the realm separately, there are Five Teachings (Panca-agama, five kinds of teachings) and Six Phrases (Sad-pada, six kinds of phrases). In general, it can be summarized by a verse: 'Discernment has two kinds, Brahma's Question and Lankavatara, Great Meaning and Broad Meaning, the Five Teachings form the Six Realms.' Here, the first three, dependent nature (Paratantra-svabhava, dependent arising nature), grasped nature (Parikalpita-svabhava, completely conceptualized nature), and perfectly accomplished nature (Parinispanna-svabhava, perfectly accomplished nature), correspond in order. These six realms all have four natures such as non-inversion, complying with the four kinds of dharma. There are also general and specific aspects in the Yoga of Practice. There are also four aspects in general, as stated in the scriptures. There are seventeen in particular, the first thirteen are common to the Three Vehicles, and the last four are only found in Great Yoga (Mahayoga, Great Yoga). In general, it can be summarized by a verse: 'Discern the Moon, the Ocean, and Wisdom.'
。顯聞修二處。德行戒大義。兩慧二餘處。果瑜伽中亦有總別。總文可知。別有六種。總說頌言。分別勝大義。辨說釋三乘。贊佛及集義。七教說為果。此說境行果名為瑜伽 前于初標說等字者。釋論復言。如是聖教亦名瑜伽。此文可解。理入境中故更不說。有義正取三乘觀行。說名瑜伽。如文自會。然觀上下。今古所解。合為四類。一唯取行。二取境行果。三三並取教。四此三。並如釋論中所說。前來傳解。一境。二理。三行。四果。五。得果既圓。利生救物。藥病相應。前後合有四種。師有二義。地有四義。謂境界。所依。所行所攝。其境及行各唯一解。依攝二種各有二解論有一義。唯為法住。俱舍為有教誡學徒。並易可知 師有瑜伽。即有財釋。瑜伽之師。依主釋也。瑜伽師之地。亦依主釋。瑜伽即地。二體無別。地是所詮。能詮即論。瑜伽師地之論。亦依主釋。合為瑜伽師地論有三釋。
問答中。釋有三解。初解者。初分名地。后四不名地。后二解者。五皆名地。以論存略。但說十七名地。后之四分非不名地。此第二解。第三解者。如文可知。若但言瑜伽地。不知是誰之地。故標師名。但言師地不言瑜伽。不知復是何師之地。由此總言瑜伽師地。但言瑜伽師不說地者。不欲唯明瑜伽。假師欲說彼師所依
【現代漢語翻譯】 顯聞修二處（顯揚聖教論和瑜伽師地論的修習之處）。德行戒大義（道德行為和戒律的重大意義）。兩慧二餘處（兩種智慧和其他兩種情況）。果瑜伽中亦有總別（在果瑜伽中也有總體和個別的區分）。總文可知（總體的文義可以理解）。別有六種（個別有六種）。總說頌言（總的來說，用偈頌表達）：『分別勝大義（分別殊勝的重大意義），辨說釋三乘（辨別解說詮釋三乘），贊佛及集義（讚歎佛陀以及收集義理），七教說為果（七種教義被認為是果）。』此說境行果名為瑜伽（這裡說境界、修行和結果被稱為瑜伽）。 前于初標說等字者（前面在最初標明『說』等字），釋論復言（解釋性的論述又說）：『如是聖教亦名瑜伽（這樣的聖教也被稱為瑜伽）。』此文可解（這段文字可以理解）。理入境中故更不說（因為道理已經進入境界中，所以不再贅述）。有義正取三乘觀行（有一種觀點認為，僅僅選取三乘的觀行），說名瑜伽（稱之為瑜伽）。如文自會（就像文字本身所表達的那樣）。然觀上下（然而觀察上下文），今古所解（現在和過去的理解），合為四類（可以歸納為四類）：一唯取行（只選取修行），二取境行果（選取境界、修行和結果），三三並取教（三者都選取，包括教義），四此三（這三者），並如釋論中所說（都像解釋性的論述中所說的那樣）。前來傳解（以前流傳的解釋）：一境（境界），二理（道理），三行（修行），四果（結果），五（第五），得果既圓（獲得的結果已經圓滿），利生救物（利益眾生，救助萬物），藥病相應（藥物和疾病相對應）。前後合有四種（前後總共有四種）。師有二義（『師』有兩種含義），地有四義（『地』有四種含義），謂境界（指境界），所依（所依賴的），所行所攝（所修行的和所包含的）。其境及行各唯一解（境界和修行各自只有一種解釋），依攝二種各有二解（依賴和包含這兩種各有兩種解釋）。論有一義（『論』有一種含義），唯為法住（僅僅是爲了佛法住世）。俱舍為有教誡學徒（《俱舍論》是爲了教誡和引導學徒），並易可知（這些都很容易理解）。 師有瑜伽（『師』具有瑜伽），即有財釋（是具有財產的解釋，即所有格）。瑜伽之師（瑜伽的老師），依主釋也（是依主釋，即主謂關係）。瑜伽師之地（瑜伽師的土地），亦依主釋（也是依主釋）。瑜伽即地（瑜伽就是地），二體無別（兩者本體沒有區別）。地是所詮（『地』是所要詮釋的），能詮即論（能詮釋的就是『論』）。瑜伽師地之論（瑜伽師地的論），亦依主釋（也是依主釋）。合為瑜伽師地論有三釋（總而言之，對於《瑜伽師地論》有三種解釋）。 問答中（在問答中），釋有三解（解釋有三種理解）。初解者（第一種理解是）：初分名地（最初的部分稱為『地』），后四不名地（後面的四部分不稱為『地』）。后二解者（後面的兩種理解是）：五皆名地（五部分都稱為『地』）。以論存略（因為論著儲存了簡略的說法），但說十七名地（只說了十七個名稱為『地』）。后之四分非不名地（後面的四部分並非不稱為『地』）。此第二解（這是第二種理解）。第三解者（第三種理解是）：如文可知（就像文字所表達的那樣可以理解）。若但言瑜伽地（如果只說『瑜伽地』），不知是誰之地（不知道是誰的『地』），故標師名（所以標明『師』的名字）。但言師地不言瑜伽（只說『師地』而不說『瑜伽』），不知復是何師之地（又不知道是哪個老師的『地』）。由此總言瑜伽師地（因此總的說是『瑜伽師地』）。但言瑜伽師不說地者（只說『瑜伽師』而不說『地』），不欲唯明瑜伽（不是隻想說明『瑜伽』），假師欲說彼師所依（而是借用『師』來想說那位老師所依賴的）。
【English Translation】 The two places of Manifestation and Cultivation (the places for practicing the Xianyang Shengjiao Lun (Compendium of Determinations) and the Yogācārabhūmi-śāstra (Treatise on the Stages of the Path of Yoga)). The great meaning of virtue, conduct, and precepts (the significant meaning of moral behavior and precepts). The two wisdoms and two other places (two kinds of wisdom and two other situations). In the Fruit Yoga, there are also general and specific distinctions (in the Fruit Yoga, there are also overall and individual distinctions). The general text is understandable (the overall meaning of the text can be understood). There are six specific types (there are six individual types). The general verse says: 'Distinguishing the superior great meaning, distinguishing and explaining the Three Vehicles, praising the Buddha and collecting meanings, the seven teachings are said to be the fruit.' This says that the realm, practice, and fruit are called Yoga (here it says that realm, practice, and result are called Yoga). Regarding the initial marking of words like 'saying' (referring to the initial marking of words like 'saying'), the commentary further says: 'Such holy teachings are also called Yoga.' This text is understandable (this passage can be understood). Because the principle has entered the realm, it is not further elaborated (because the principle has already entered the realm, it is no longer elaborated). Some rightly take the contemplation and practice of the Three Vehicles (one view is that only the contemplation and practice of the Three Vehicles are selected), and call it Yoga (and call it Yoga). As the text itself implies (as the text itself expresses). However, observing the context (however, observing the context), the understanding of the present and the past (the understanding of the present and the past), can be summarized into four categories (can be summarized into four categories): one only takes practice (only selects practice), two takes realm, practice, and fruit (selects realm, practice, and result), three takes all three including teachings (takes all three, including teachings), four these three (these three), all as stated in the commentary (all as stated in the commentary). Previous transmitted explanations (previous transmitted explanations): one realm, two principle, three practice, four fruit, five (fifth), the attainment of the fruit is complete (the attained result is complete), benefiting beings and saving things (benefiting beings and saving all things), medicine and disease correspond (medicine and disease correspond). Before and after, there are four types in total (before and after, there are four types in total). 'Teacher' has two meanings ('Teacher' has two meanings), 'Ground' has four meanings ('Ground' has four meanings), namely realm (referring to realm), what is relied upon (what is relied upon), what is practiced and included (what is practiced and included). The realm and practice each have only one explanation (the realm and practice each have only one explanation), the two types of reliance and inclusion each have two explanations (the two types of reliance and inclusion each have two explanations). 'Treatise' has one meaning ('Treatise' has one meaning), only for the Dharma to abide (only for the Dharma to abide in the world). The Abhidharmakośa (Treasury of Higher Knowledge) is for teaching and guiding students (the Abhidharmakośa is for teaching and guiding students), and these are easily understood (and these are easily understood). 'Teacher' has Yoga ('Teacher' has Yoga), which is a possessive explanation (which is a possessive explanation, i.e., genitive case). The teacher of Yoga (the teacher of Yoga), is a subject-predicate explanation (is a subject-predicate explanation, i.e., subject-predicate relationship). The ground of the Yoga teacher (the ground of the Yoga teacher), is also a subject-predicate explanation (is also a subject-predicate explanation). Yoga is the ground (Yoga is the ground), the two entities are not different (the two entities are not different). 'Ground' is what is to be explained ('Ground' is what is to be explained), what can explain is the 'Treatise' (what can explain is the 'Treatise'). The treatise on the ground of the Yoga teacher (the treatise on the ground of the Yoga teacher), is also a subject-predicate explanation (is also a subject-predicate explanation). In summary, there are three explanations for the Yogācārabhūmi-śāstra (in summary, there are three explanations for the Yogācārabhūmi-śāstra). In the question and answer (in the question and answer), there are three understandings of the explanation (there are three understandings of the explanation). The first understanding is (the first understanding is): the initial part is called 'Ground' (the initial part is called 'Ground'), the latter four are not called 'Ground' (the latter four parts are not called 'Ground'). The latter two understandings are (the latter two understandings are): all five are called 'Ground' (all five parts are called 'Ground'). Because the treatise preserves a concise statement (because the treatise preserves a concise statement), it only says that seventeen names are 'Ground' (it only says that seventeen names are 'Ground'). The latter four parts are not not called 'Ground' (the latter four parts are not not called 'Ground'). This is the second understanding (this is the second understanding). The third understanding is (the third understanding is): it can be understood as the text expresses (it can be understood as the text expresses). If only 'Yoga Ground' is said (if only 'Yoga Ground' is said), it is not known whose 'Ground' it is (it is not known whose 'Ground' it is), so the name of the 'Teacher' is marked (so the name of the 'Teacher' is marked). If only 'Teacher Ground' is said without mentioning 'Yoga' (if only 'Teacher Ground' is said without mentioning 'Yoga'), it is not known which teacher's 'Ground' it is (it is not known which teacher's 'Ground' it is). Therefore, it is generally said 'Yoga Teacher Ground' (therefore, it is generally said 'Yoga Teacher Ground'). If only 'Yoga Teacher' is said without mentioning 'Ground' (if only 'Yoga Teacher' is said without mentioning 'Ground'), it is not only intended to clarify 'Yoga' (it is not only intended to clarify 'Yoga'), but to use the 'Teacher' to want to say what that teacher relies on (but to use the 'Teacher' to want to say what that teacher relies on).
地法。令順修學。成彼師故。證彼地故。
第六釋文。初釋別題。后釋論文。釋別題者。然此論中總有五分。初五十卷名本地分。略廣分別三乘根本十七地義。次三十卷名攝抉擇分。略攝十七地中深隱要義。而抉擇之。次二卷名攝釋分。略攝解釋十七地中諸經儀則。次二卷名攝異門分。略攝十七地經中。諸法名義略攝釋之。后十六卷名攝事分。略攝十七地三藏中。眾要事義略攝釋之。此五分名如自解釋。初明三乘本境行果十七之義類。名本地分。此分之中有十七地。五識身相應居首故名第一。釋此別名至下當悉。
釋論文者。此論唯有正宗。無初後分。本地分中大文分二。初問答標列十七地名。后隨別釋十七地義。然以標列文少。寄五識地初明之。不以在此地標。便屬五識身地。初文有五。一問。二答。三徴。四顯。五結。顯中有二。謂頌長行。若依釋論分為四文。初總問答。二更徴舉。三列名。四總結。問起三因。但答十七。釋第三徴。何等十七。及解頌文。釋十七地別名。皆如論釋。
嗢拖南者。此雲集施。拖南施也。嗢是集義。以少略言集合多法。施諸學者令易受持。故名集施。三摩地俱非者。釋雖解之。然猶未盡。意顯等引地等體通五蘊。單言三摩地不言俱者。唯一定數。不能顯得體通五
【現代漢語翻譯】 現代漢語譯本：
地法。使人依順地修習和學習，因為成就了他們的老師，並且證得了那個境界的緣故。
第六是解釋經文。首先解釋別題，然後解釋論文。解釋別題的部分是：這部論總共有五個部分。最初的五十卷名為《本地分》，簡略而廣泛地分別闡述了三乘（聲聞乘、緣覺乘、菩薩乘）的根本——十七地（指瑜伽師地論中的十七個修行階段）的意義。接下來的三十卷名為《攝抉擇分》，簡略地概括了十七地中深奧隱秘而重要的意義，並加以決斷和抉擇。再接下來的兩卷名為《攝釋分》，簡略地概括和解釋了十七地中的各種經典儀軌。再接下來的兩卷名為《攝異門分》，簡略地概括了十七地經典中各種法（事物、現象）的名詞和意義，並加以簡略的解釋。最後的十六卷名為《攝事分》，簡略地概括了十七地三藏（經藏、律藏、論藏）中重要的事件和意義，並加以簡略的解釋。這五個部分的名稱就像它們自己所解釋的那樣。首先闡明三乘的根本境界、修行和果報這十七種意義類別，名為《本地分》。在這一部分中，有十七地。因為五識身相應地居於首位，所以被稱為第一。解釋這個別名，到後面會詳細說明。
解釋論文的部分是：這部論只有正宗分（正文），沒有初分（序分）和後分（流通分）。在《本地分》中，大的段落分為兩部分。首先是問答，標明並列出十七地的名稱；然後是分別解釋十七地的意義。然而，因為標明和列出的文字較少，所以寄託在五識地中首先說明。不因為在這裡標明，就屬於五識身地。最初的文有五個部分：一、問；二、答；三、征（提問）；四、顯（闡釋）；五、結（總結）。在闡釋中有兩個部分，即頌（偈頌）和長行（散文）。如果按照解釋論的說法，分為四個部分：一、總問答；二、再次提問；三、列出名稱；四、總結。提問有三個原因，但回答只有十七個。解釋第三個提問「何等十七」，以及解釋頌文。解釋十七地的別名，都如論中的解釋。
《嗢拖南》（Udanas，集施）：這裡的意思是『集施』。「拖南」是施捨的意思，「嗢」是聚集的意思。用簡略的語言概括眾多的法，施捨給學習者，使他們容易接受和掌握，所以叫做『集施』。「三摩地俱非」：解釋雖然解釋了，但仍然沒有完全表達。意思是說，等引地（Samahita Bhumi）等的本體貫通五蘊（色、受、想、行、識）。只說「三摩地」而不說「俱」，是因為只有一定的數量，不能顯示其本體貫通五蘊。
【English Translation】 English version:
Dharma of the Ground. Causing them to accord with cultivation and learning, because of accomplishing their teacher, and because of realizing that ground.
Sixth is the explanation of the text. First, explain the separate title, then explain the treatise. The explanation of the separate title is: In this treatise, there are five parts in total. The first fifty fascicles are named 'Local Ground Section' (本地分, Ben Di Fen), which briefly and extensively explain the meaning of the seventeen grounds (referring to the seventeen stages of practice in the Yogacarabhumi-sastra) that are fundamental to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The next thirty fascicles are named 'Compendium of Determinations Section' (攝抉擇分, She Jue Ze Fen), which briefly summarizes the profound, hidden, and essential meanings within the seventeen grounds, and determines and elucidates them. The next two fascicles are named 'Compendium of Explanations Section' (攝釋分, She Shi Fen), which briefly summarizes and explains the various sutra rituals within the seventeen grounds. The next two fascicles are named 'Compendium of Different Terms Section' (攝異門分, She Yi Men Fen), which briefly summarizes the various Dharma (things, phenomena) terms and meanings in the sutras of the seventeen grounds, and provides a brief explanation. The last sixteen fascicles are named 'Compendium of Matters Section' (攝事分, She Shi Fen), which briefly summarizes the important events and meanings in the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) of the seventeen grounds, and provides a brief explanation. The names of these five parts are as they explain themselves. First, clarify the seventeen categories of meanings of the fundamental realm, practice, and fruition of the Three Vehicles, named 'Local Ground Section'. Within this section, there are seventeen grounds. Because the five consciousnesses' body correspondingly occupies the first position, it is called the first. The explanation of this separate name will be detailed later.
The explanation of the treatise is: This treatise only has the main section (正宗分, Zheng Zong Fen), without the initial section (序分, Xu Fen) and the concluding section (流通分, Liu Tong Fen). In the 'Local Ground Section', the large paragraphs are divided into two parts. First is the question and answer, marking and listing the names of the seventeen grounds; then, the meanings of the seventeen grounds are explained separately. However, because the marking and listing texts are few, they are entrusted to the five consciousnesses' ground to be explained first. It is not because it is marked here that it belongs to the ground of the five consciousnesses' body. The initial text has five parts: one, question; two, answer; three, inquiry; four, manifestation; five, conclusion. In the manifestation, there are two parts, namely verses (頌, Song) and prose (長行, Chang Xing). If according to the explanation treatise, it is divided into four parts: one, general question and answer; two, further inquiry; three, listing of names; four, conclusion. There are three reasons for asking questions, but there are only seventeen answers. Explain the third question 'What are the seventeen', and explain the verse text. The explanation of the separate names of the seventeen grounds is all as in the treatise explanation.
'Udanas' (嗢拖南, Ji Shi): Here it means 'collection of giving'. 'Dana' (拖南, Tuo Nan) means giving, 'Ud' (嗢, Wu) means gathering. Summarizing many Dharmas in concise language, giving them to learners, making them easy to accept and grasp, so it is called 'collection of giving'. 'Neither Samadhi nor otherwise': Although the explanation has explained it, it still does not fully express it. It means that the substance of the Samahita Bhumi (等引地) etc. permeates the five aggregates (form, feeling, perception, volition, consciousness). Only saying 'Samadhi' (三摩地) without saying 'otherwise' is because there is only a certain quantity, and it cannot show that its substance permeates the five aggregates.
蘊。故說俱言。顯與等引地寬狹同。故但以橫通五蘊體同。不以豎通三界義同。何故不言三摩呬多非。而言三摩地俱非。如下釋妨中解。彼所立者。所建立義。即所立成也。如是具者。釋有二義。一近指前行。謂由如是聞等地行故。得具三乘及二滅果。二遠總指。謂由如是上來所說境行諸地故。得成三乘及二滅果。故如是言通有無餘。然此總以四門分別。一名。二體。三境行果。瑜伽配十七地。四釋妨難。列名如論解名出體並如釋文。
釋解五識。從根立名。有三義。一不共。二親。三同時。對法唯識云。隨根立名。具五義故身有三義。形礙依身。依體聚義抉擇分言。五識所依有形礙故。由此名身。若爾眼等何不名身。獨身名身。前四依身。身為所依。故獨名身。若爾心亦依身而轉。何不名身。有色界中心依身轉。無色不爾。眼等必依身根方有。故可名身。又依體聚義故併名身。如六思身六識身等。前二不共。此乃通名。相應有三義。一依義。二時等。依等。處等。事等。三攝屬義。
意地三義。一六根中意。二六識中意。三第七意攝。如次配之。然六識亦得名身。此第二釋。猶如心受。唯名為意不與身名者。自體依聚識可名身。所依非色故名心受。初后二解。略故不說。身相應言。由此不說心識二地。
【現代漢語翻譯】 現代漢語譯本：蘊。所以說『俱言』。顯示『等引地』的寬窄相同。所以只用橫向貫通五蘊，體現其本體相同。不用縱向貫通三界，體現其意義相同。為什麼不說『三摩呬多』（Samahita，心一境性）『非』，而說『三摩地』（Samadhi，禪定）『俱非』？如下文解釋妨難之處會解釋。『彼所立者』，是所建立的意義，也就是所建立成就的。『如是具者』，解釋有兩種意義。一是就近指前面的修行，說由於像這樣聽聞等修行，所以能具備三乘和二滅的果位。二是總括指遠的，說由於像這樣上面所說的境界、修行等，能成就三乘和二滅的果位。所以『如是』這個詞可以包括有餘和無餘。總的來說，這裡用四門來分別：一名，二體，三境界、修行、果位，與《瑜伽師地論》的十七地相配，四解釋妨難。列出名稱如論中所解釋的，名稱的來源和本體也如解釋的文字。
解釋五識。從根來立名，有三種意義：一是不共，二是親近，三是同時。對法唯識說，隨根立名，具備五種意義。身有三種意義：形礙、依身、依體聚集的意義。《抉擇分》中說，五識所依的根有形礙，因此稱為身。如果這樣，眼等為什麼不稱為身？只有身才稱為身。前四識依身，身是所依，所以只有身才稱為身。如果這樣，心也依身而轉，為什麼不稱為身？有**中心依身轉，無色界不是這樣。眼等必須依靠身根才能存在，所以可以稱為身。又因為依體聚集的意義，所以都稱為身，如六思身、六識身等。前兩種是不共的意義，這是一種通用的名稱。相應有三種意義：一是依靠的意義，二是時間相等、依靠相等、處所相等、事情相等，三是攝屬的意義。
意地有三種意義：一是六根中的意，二是六識中的意，三是第七識所攝的意。依次對應。然而六識也可以稱為身，這是第二種解釋。猶如心和受，只稱為意而不稱為身，是因為自體依聚的識可以稱為身，所依不是色法，所以稱為心和受。最初和最後的兩種解釋，因為簡略所以沒有說。『身相應』這個詞，因此沒有說心識二地。
【English Translation】 English version: 'Skandha (aggregate)'. Therefore, it is said '俱言 (both words)'. It shows that the width and narrowness of '等引地 (equalized ground)' are the same. Therefore, only use the horizontal connection of the five skandhas to reflect that their substance is the same. Do not use the vertical connection of the three realms to reflect that their meaning is the same. Why not say 'Samahita (心一境性, one-pointedness of mind) '非 (not)', but say 'Samadhi (禪定, concentration)' '俱非 (both not)'? The following explanation of difficulties will explain. '彼所立者 (what is established by them)' is the meaning of what is established, that is, what is established and accomplished. '如是具者 (thus equipped)' has two meanings. One is to refer to the previous practice, saying that because of such practices as hearing, one can possess the fruits of the three vehicles and the two cessations. The second is to refer to the distant and general, saying that because of such realms and practices mentioned above, one can achieve the fruits of the three vehicles and the two cessations. Therefore, the word '如是 (thus)' can include both with remainder and without remainder. In general, this is distinguished by four doors: one is name, two is substance, three is realm, practice, and fruit, which corresponds to the seventeen grounds of '瑜伽師地論 (Yogacarabhumi-sastra)'. Four is to explain difficulties. Listing the names is as explained in the treatise, and the origin and substance of the names are also as explained in the text.
Explaining the five consciousnesses. Establishing the name from the root has three meanings: one is non-common, two is close, and three is simultaneous. '對法唯識 (Abhidharma-vijnana)' says that establishing the name according to the root has five meanings. '身 (body)' has three meanings: form-obstacle, reliance on the body, and the meaning of body-aggregate. '抉擇分 (Viniścaya-saṃgrahaṇī)' says that the roots on which the five consciousnesses rely have form-obstacles, so they are called '身 (body)'. If so, why are the eyes, etc., not called '身 (body)'? Only the body is called '身 (body)'. The first four consciousnesses rely on the body, and the body is what they rely on, so only the body is called '身 (body)'. If so, the mind also turns according to the body, why is it not called '身 (body)'? There is a **center that turns according to the body, but the formless realm is not like this. The eyes, etc., must rely on the body-root to exist, so they can be called '身 (body)'. Also, because of the meaning of body-aggregate, they are all called '身 (body)', such as the six thought-bodies, the six consciousness-bodies, etc. The first two are non-common meanings, this is a common name. '相應 (associated)' has three meanings: one is the meaning of reliance, two is equal time, equal reliance, equal place, equal things, and three is the meaning of belonging.
The '意地 (mind-ground)' has three meanings: one is the '意 (mind)' in the six roots, two is the '意 (mind)' in the six consciousnesses, and three is the '意 (mind)' included in the seventh consciousness. They correspond in order. However, the six consciousnesses can also be called '身 (body)', this is the second explanation. Just like '心 (mind)' and '受 (feeling)', only called '意 (mind)' and not called '身 (body)', because the consciousness that relies on the body-aggregate can be called '身 (body)', and what it relies on is not form, so it is called '心 (mind)' and '受 (feeling)'. The first and last two explanations are not mentioned because they are brief. The term '身相應 (body-associated)', therefore, does not mention the two grounds of mind and consciousness.
有尋等地有三義。有評家。第二師云。中間靜慮尋已離欲者。如欲界入不凈觀。暫析伏貪非六行離。釋論稍難。至第四卷釋地名中。當廣顯之。第三師釋。初師所引文中。唯說上界三無心。不說下地無心悶眠者。略解粗相。義彰可知。彼卷未自解。五重無心中當具顯。
等引有三義。一等能引。二引于等。三等所引。若依正義。前二唯有心。后一通無心。等引非等引。總攝一切有心無心定位所有功德。故頌言俱。俱言即顯相應義故。相應三義如前已說。地體亦有三義。有評家。有無心地有五義。有實義釋名如釋。如是即顯五識身地。隨其所應。有無漏位通。以有漏無漏五蘊為性。以俱有依通七八故。此論文略不取無為。望其五識。無攝屬故。勢疏遠故。意地通以一切有為無為諸法為體。第六意識能遍緣故。有尋等三地。皆唯以有為通有無漏。隨其上下三地。所有諸法為體論依上下地。出三地體。不說無為為三地故。或隨所應。彼地所證亦通無為。三摩呬多地。通以上二界地有心無心。有漏及無漏五蘊功德。以為體性。論云三摩地俱。俱即相應攝屬之義。釋論又云。如是二地。總攝一切有心無心定位所有功德。非三摩呬多地。不唯在欲。亦通上二界。唯有漏有為五蘊為性。釋論雖言翻前易了。觀彼地本論
【現代漢語翻譯】 現代漢語譯本： 『有尋等地』有三種含義。第一種是評家（指評論佛經的人）。第二位老師說：『中間靜慮』指尋已離欲的人，例如欲界進入不凈觀，只是暫時壓制貪慾，並非六行觀的斷離。釋論對此稍有異議，將在第四卷解釋地名時詳細闡述。第三位老師解釋說，第一位老師引用的經文中，只說了上界的三種無心狀態，沒有說下地的無心悶眠狀態。這種解釋比較粗略，但意義明顯可知。該卷沒有自己解釋，將在五重無心中詳細闡述。
『等引』有三種含義：一是『等能引』，二是『引于等』，三是『等所引』。如果按照正義來理解，前兩種只有有心狀態，后一種則通於無心狀態。『等引』和『非等引』，總括了一切有心、無心、定位時所具有的功德。所以頌文說『俱』，『俱』字就顯示了相應的含義。相應的三個含義如前所述。地體也有三種含義。有評家認為，無心地有五種含義。有實義的解釋如同解釋名稱一樣。這樣就顯示了五識身地，隨其所應，有無漏位也相通。以有漏、無漏的五蘊為體性，因為俱有依通於第七識和第八識。此處的論文比較簡略，沒有采用無為法，因為相對於五識來說，無為法沒有攝屬關係，關係也比較疏遠。意地通於一切有為、無為諸法為體，因為第六意識能夠普遍緣取。有尋等三地，都只是以有為法，通於有漏和無漏。隨其上下三地，所有諸法為體，論述依據上下地，闡述三地體，不說無為法是三地。或者隨其所應，彼地所證也通於無為法。三摩呬多地（samāhita-bhūmi，等持地），通於以上二界地（指色界和無色界）的有心、無心，有漏及無漏五蘊功德，作為體性。論中說『三摩地俱』，『俱』就是相應攝屬的含義。釋論又說，這樣的二地，總括了一切有心、無心、定位時所具有的功德。非三摩呬多地，不只在欲界，也通於上二界，只是以有漏有為的五蘊為體性。釋論雖然說翻過來就容易理解了，但還是要仔細觀察該地的本論。
【English Translation】 English version: 『Having Vitarka（尋，initial application of thought） and Vicara（伺，sustained application of thought） and so on』 has three meanings. The first is the commentator. The second teacher says: 『Intermediate Dhyana（靜慮，meditative absorption）』 refers to those who have abandoned desire through Vitarka and Vicara, such as entering the contemplation of impurity in the desire realm, which only temporarily suppresses greed and is not the detachment of the six practices. The commentary has some objections to this, which will be elaborated in the fourth volume when explaining place names. The third teacher explains that the sutra quoted by the first teacher only mentions the three states of no-mind in the upper realms and does not mention the state of no-mind and dull sleep in the lower realms. This explanation is relatively rough, but the meaning is clear. That volume does not explain it itself, but it will be elaborated in the fivefold no-mind.
『Samapatti（等引，attainment）』 has three meanings: first, 『equal ability to lead』; second, 『leading to equality』; and third, 『equally led』. If understood according to the correct meaning, the first two only have mind, while the latter includes no-mind. 『Samapatti』 and 『non-Samapatti』 encompass all the merits of having mind, no-mind, and being in a state of concentration. Therefore, the verse says 『together』, and the word 『together』 shows the meaning of correspondence. The three meanings of correspondence have been explained before. The ground-substance also has three meanings. Some commentators believe that the no-mind ground has five meanings. The explanation of the real meaning is the same as the explanation of the name. This shows the ground of the five consciousnesses, and accordingly, the position of no-outflow is also interconnected. The nature is based on the five aggregates of outflow and no-outflow, because the co-existing dependence is connected to the seventh and eighth consciousnesses. The thesis here is relatively brief and does not adopt unconditioned dharmas, because in relation to the five consciousnesses, unconditioned dharmas have no relationship of inclusion and the relationship is relatively distant. The mind-ground is connected to all conditioned and unconditioned dharmas as its substance, because the sixth consciousness can universally grasp them. The three grounds of having Vitarka and Vicara, etc., are all based on conditioned dharmas, connected to outflow and no-outflow. According to the upper and lower three grounds, all dharmas are the substance. The discussion is based on the upper and lower grounds, elaborating the three ground-substances, and does not say that unconditioned dharmas are the three grounds. Or, accordingly, the realization of that ground is also connected to unconditioned dharmas. Samāhita-bhūmi (等持地, the ground of concentration) is connected to the mind and no-mind, outflow and no-outflow, and the merits of the five aggregates of the upper two realms (the form realm and the formless realm) as its substance. The treatise says 『Samadhi（三摩地，concentration） together』, and 『together』 means the meaning of corresponding inclusion. The commentary also says that these two grounds encompass all the merits of having mind, no-mind, and being in a state of concentration. Non-Samāhita-bhūmi is not only in the desire realm, but also connected to the upper two realms, but only the five aggregates of outflow and conditioned dharmas are its substance. Although the commentary says that it is easy to understand if you turn it over, you still need to carefully observe the original treatise of that ground.
文。有漏七作意。皆是此地。論云。或不清凈故名不定地。唯得世間定。未永害隨眠諸心心所故。以上界及欲界。一切有漏法。以為自性。有心無心二地。論有五翻釋。就實義中。無心地唯無為無餘涅槃為體。有心地通以有為無為諸法為體。不說有餘涅槃。為無心地體故。此依二乘。若在佛位。其無心地。亦通二滅。亦通有為。菩提猶在。無有漏心名無心故。余之四門準文釋義。
聞思二地。若說二乘。隨其所應。以有漏無漏五蘊為體。釋論解云。如是三地。用三慧品心心所等。及所得果。以為自性。無為非是二乘二慧親所得果。故非地體。無漏由彼二慧熏種。故為地性。若依菩薩。二所成地亦通無為。十地經說。八地已上一切菩薩所聞諸法。能堪。能思。能持。天親解云。此則三慧如次配之。既于無漏相續修慧。即成聞思。聞思此念內成無為故為地體。修慧理通。故不待說取所成果為地體故。泰師云。八地已去。體唯取修慧。義說聞思。聞思唯有漏。又即修慧外聞名聞。內思名思。修證名修。與聞思相似借彼名故說為聞思。聞思唯有漏。景師云。八地已上有有漏心。故成聞思。不爾云何凈土聽法。不起無記不善二心。于曾得法不起加行。于未曾得。聞思為先亦有加行。無加行者。謂所曾得。靈雋師傳西方云。
【現代漢語翻譯】 現代漢語譯本：
這段文字討論了有漏七作意（指與煩惱相關的七種心理活動）的性質，認為它們都屬於『此地』（指某種特定的境界或狀態）。《論》中說，因為『不清凈』，所以稱為『不定地』，只能獲得世間的禪定，不能永久斷除隨眠（煩惱的潛在狀態）以及與之心相應的心理活動。因此，以色界、無色界以及欲界的一切有漏法作為其自性。關於有心和無心二地，《論》中有五種不同的解釋。就其實際意義而言，無心地只有無為的無餘涅槃作為其本體；有心地則普遍以有為和無為的諸法作為其本體。這裡沒有提到有餘涅槃作為無心地的本體，是因為這是依據二乘（聲聞乘和緣覺乘）的觀點。如果是在佛的果位，那麼其無心地也包括二滅（擇滅和非擇滅），也包括有為法，因為菩提（覺悟）仍然存在，沒有有漏的心，所以稱為無心。其餘四種解釋可以參照原文進行理解。
聞地和思地，如果按照二乘的觀點，那麼隨其所應，以有漏和無漏的五蘊作為其本體。《釋論》解釋說，這三地（聞、思、修）以三慧品（聞慧、思慧、修慧）的心心所等，以及所獲得的果報作為其自性。無為法不是二乘的聞慧和思慧直接獲得的果報，所以不是地的本體。無漏法因為受到這兩種智慧的熏習，所以成為地的性質。如果依據菩薩的觀點，聞所成地和思所成地也包括無為法。《十地經》說，八地以上的菩薩所聽聞的諸法，能夠堪忍，能夠思惟，能夠受持。天親菩薩解釋說，這對應著依次是聞慧、思慧、修慧。既然在無漏的相續中修習修慧，就形成了聞和思。聞和思的這種念頭內在形成了無為法，所以成為地的本體。修慧在道理上是貫通的，所以不需要特別說明，取其所獲得的果報作為地的本體。泰法師說，八地以後，本體只取修慧，從意義上來說包含了聞和思。聞和思只有有漏法。又說，在修慧之外聽聞稱為聞，內在思惟稱為思，修證稱為修。與聞和思相似，借用它們的名字，所以說為聞和思。聞和思只有有漏法。景法師說，八地以上有有漏的心，所以能形成聞和思。否則，在凈土聽法，怎麼會不起無記和不善的心呢？對於曾經獲得的法不起加行，對於未曾獲得的法，以聞思為先也有加行。沒有加行的情況，是指已經獲得的法。靈雋法師傳述西方的情況說。
【English Translation】 English version:
This passage discusses the nature of the seven tainted mental activities (referring to the seven types of mental activities associated with afflictions), asserting that they all belong to 'this ground' (referring to a specific realm or state). The Treatise states that because of 'impurity,' it is called 'unstable ground,' only capable of attaining worldly samadhi (concentration), unable to permanently eradicate the latent afflictions (potential states of defilements) and the mental activities associated with them. Therefore, it takes all tainted dharmas (phenomena) of the Form Realm, Formless Realm, and Desire Realm as its self-nature. Regarding the two grounds of 'with mind' and 'without mind,' the Treatise offers five different interpretations. In terms of its actual meaning, the ground of 'without mind' only takes the unconditioned Nirvana without remainder as its essence; the ground of 'with mind' universally takes both conditioned and unconditioned dharmas as its essence. The Nirvana with remainder is not mentioned as the essence of the ground of 'without mind' because this is based on the perspective of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If one is in the state of Buddhahood, then the ground of 'without mind' also includes the two cessations (cessation by discrimination and cessation without discrimination), and also includes conditioned dharmas, because Bodhi (enlightenment) still exists, and there is no tainted mind, hence it is called 'without mind.' The remaining four interpretations can be understood by referring to the original text.
The grounds of Hearing and Thinking, if according to the perspective of the Two Vehicles, then appropriately, take the tainted and untainted five aggregates as their essence. The Commentary explains that these three grounds (Hearing, Thinking, and Cultivation) take the mental activities of the three wisdoms (wisdom of hearing, wisdom of thinking, wisdom of cultivation), and the resulting fruits as their self-nature. The unconditioned dharma is not a fruit directly obtained by the wisdom of hearing and thinking of the Two Vehicles, so it is not the essence of the ground. The untainted dharma becomes the nature of the ground because it is influenced by these two wisdoms. If according to the perspective of Bodhisattvas, the grounds accomplished by Hearing and Thinking also include unconditioned dharmas. The Ten Grounds Sutra says that the dharmas heard by Bodhisattvas above the eighth ground can be endured, can be thought about, and can be upheld. Vasubandhu explains that this corresponds to the wisdom of hearing, wisdom of thinking, and wisdom of cultivation in sequence. Since cultivating the wisdom of cultivation in the untainted continuum, Hearing and Thinking are formed. This thought of Hearing and Thinking internally forms the unconditioned dharma, so it becomes the essence of the ground. The wisdom of cultivation is universally connected in principle, so there is no need to specifically state that taking the resulting fruit as the essence of the ground. Master Tai said that after the eighth ground, the essence only takes the wisdom of cultivation, and in terms of meaning, it includes Hearing and Thinking. Hearing and Thinking only have tainted dharmas. Furthermore, hearing outside of the wisdom of cultivation is called Hearing, internal thinking is called Thinking, and cultivation and realization is called Cultivation. Similar to Hearing and Thinking, borrowing their names, so it is said to be Hearing and Thinking. Hearing and Thinking only have tainted dharmas. Master Jing said that above the eighth ground, there is a tainted mind, so Hearing and Thinking can be formed. Otherwise, how could one not generate neutral and unwholesome minds when listening to the Dharma in the Pure Land? One does not generate effort towards dharmas that have already been obtained, and for dharmas that have not yet been obtained, effort is also made with Hearing and Thinking as the prerequisite. The situation where no effort is made refers to dharmas that have already been obtained. Master Ling Jun transmitted the situation in the West, saying:
合有兩解。一同前義。二同后義。今取八地已上。無漏相續。菩薩利根。一修慧中。能起三用。即名三慧。理亦無失。如下地中喜樂二受。雖各別體。初二禪中。即便同體。四地已前。真俗二智體雖各別。五地已后即許同體。故二乘等二慧別體。八地已上其體乃同。余說聞思唯有漏者。據二乘說。聲聞獨覺菩薩三地。隨其所應。各取自種子現行。有漏無漏。有為無為。隨順自乘善法為體。不定種姓。所修成法為后乘因。亦無過失。釋解聲聞名中。唯有自乘。無波羅蜜聲聞名。法華經中。以佛道聲。令一切聞。即為二矣。
有餘依地。二乘無學所有。有漏無漏諸法為性。無餘依地。二乘唯以真如為性。余依無故。佛身有餘。前後兩解。無餘三解。今取正義。佛身有為功德。有餘依攝。無為功德。無餘依攝。如論具陳。此中所述十七地體。論及釋文有者。依論釋解之。文若不合。依理及唯識等文準取。亦無咎矣。
第三境行果。瑜伽配十七地。前九地是三乘境。次六地是三乘行。后二地是三乘果。觀境起行。方證果故。境九為四。初二地是境體。一切皆以識為體故。不離識起故。識最勝故。次三地是境相。下上粗細境相異故。次二地是用。定散二時作用別故。后二地是位。有心無心兩位別故。或九為三。前五
【現代漢語翻譯】 現代漢語譯本： 對於『合有兩解』，有兩種解釋。第一種解釋與前面的含義相同。第二種解釋與後面的含義相同。現在我們採用第八地（不動地，Acalā）及以上，無漏智慧相續不斷的菩薩，他們是利根者，在一次修習智慧的過程中，能夠生起三種智慧的作用，這就可以稱為三慧。這樣的理解在道理上也沒有缺失。如下地中的喜受和樂受，雖然各自是不同的實體，但在初禪和二禪中，它們就成為同一個實體。四地之前，真智和俗智的本體雖然各自不同，但五地之後就允許它們是同一個本體。因此，二乘（聲聞乘和緣覺乘）等的兩種智慧是不同的實體，而八地及以上的菩薩，它們的本體卻是相同的。至於其他說法，認為聞慧和思慧只有有漏的性質，那是根據二乘的觀點來說的。聲聞、獨覺和菩薩的三地，根據他們各自的情況，各自取用自己的種子現行，有漏和無漏，有為和無為，以隨順自己乘的善法為本體。不定種姓所修成的法，作為后乘的因，也沒有過失。在解釋聲聞的名稱時，只有自乘的含義，沒有波羅蜜聲聞的名稱。《法華經》中，以佛道的聲音，令一切眾生聽聞，這就是兩種含義了。
有餘依地（Sa-upadhiśeṣa-bhūmi）是二乘無學（Arhat）所擁有的，以有漏和無漏的諸法為自性。無餘依地（Nir-upadhiśeṣa-bhūmi）是二乘唯以真如（Tathatā）為自性，因為沒有剩餘的依處。佛身有餘依和無餘依兩種解釋。無餘有三種解釋。現在我們採用正確的解釋：佛身有為的功德，屬於有餘依所攝；無為的功德，屬於無餘依所攝。如論中所詳細陳述的。這裡所描述的十七地（Saptadaśa-bhūmi）的本體，如果論和釋文中有記載的，就依據論和釋文來解釋。如果文句不符合，就依據道理以及唯識等文獻來衡量取捨，也沒有過失。
第三是境、行、果。瑜伽行派將十七地與境、行、果相配。前九地是三乘（聲聞乘、緣覺乘、菩薩乘）的境。接下來的六地是三乘的行。最後的兩地是三乘的果。觀察境界才能生起修行，才能證得果位。境九地可以分為四類。最初的二地是境的本體，一切都以識為本體，因為不離識而生起，因為識是最殊勝的。接下來的三地是境的相狀，因為下、上以及粗、細的境相不同。接下來的二地是作用，因為定和散兩種狀態的作用不同。最後的二地是位，因為有心和無心兩種位次不同。或者將九地分為三類，前五地...
【English Translation】 English version: Regarding 'two interpretations exist,' there are two explanations. The first explanation is the same as the previous meaning. The second explanation is the same as the subsequent meaning. Now we adopt the perspective that Bodhisattvas from the eighth Bhumi (immovable ground, Acalā) and above, who possess a continuous stream of undefiled wisdom, are individuals with sharp faculties. In a single instance of cultivating wisdom, they can generate the functions of the three wisdoms, which can then be called the three wisdoms. There is no logical flaw in this understanding. Just as the feelings of joy and pleasure in the lower Bhumis, although each is a separate entity, become the same entity in the first and second Dhyanas. Before the fourth Bhumi, the essence of true wisdom and conventional wisdom are different, but after the fifth Bhumi, they are allowed to be the same essence. Therefore, the two wisdoms of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are separate entities, while the essence of the wisdoms of Bodhisattvas from the eighth Bhumi and above are the same. As for other views that the wisdom of hearing and thinking are only defiled, that is based on the perspective of the Two Vehicles. The three Bhumis of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, according to their respective situations, each take their own seed manifestations, defiled and undefiled, conditioned and unconditioned, as their essence, in accordance with the wholesome dharmas of their own vehicle. The dharmas cultivated by those of uncertain lineage serve as the cause for the later vehicle, and there is no fault in this. In explaining the name of Śrāvaka, there is only the meaning of one's own vehicle, and there is no name of Pāramitā Śrāvaka. In the Lotus Sutra, the voice of the Buddha path is used to make all beings hear, and this is two meanings.
The Sa-upadhiśeṣa-bhūmi (ground with remainder of attachment) is possessed by the Arhats (those beyond learning) of the Two Vehicles, and its nature is the defiled and undefiled dharmas. The Nir-upadhiśeṣa-bhūmi (ground without remainder of attachment) is where the Two Vehicles only take the Tathatā (suchness) as their nature, because there is no remaining basis. There are two interpretations of the Buddha's body having remainder and no remainder. There are three interpretations of no remainder. Now we adopt the correct interpretation: the conditioned merits of the Buddha's body are included in the Sa-upadhiśeṣa; the unconditioned merits are included in the Nir-upadhiśeṣa. As detailed in the treatise. The essence of the seventeen Bhumis (Saptadaśa-bhūmi) described here, if recorded in the treatise and commentary, is explained according to the treatise and commentary. If the sentences do not match, they are measured and taken according to reason and the texts of Yogācāra, etc., and there is no fault.
Thirdly, there are the object, practice, and result. The Yogācāra school matches the seventeen Bhumis with the object, practice, and result. The first nine Bhumis are the object of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The next six Bhumis are the practice of the Three Vehicles. The last two Bhumis are the result of the Three Vehicles. Observing the object can give rise to practice, and then one can attain the result. The nine Bhumis of the object can be divided into four categories. The first two Bhumis are the essence of the object, and everything takes consciousness as its essence, because it arises without leaving consciousness, because consciousness is the most supreme. The next three Bhumis are the characteristics of the object, because the characteristics of the lower, upper, coarse, and fine objects are different. The next two Bhumis are the function, because the functions of the two states of Samatha and Vipassanā are different. The last two Bhumis are the position, because the two positions of with mind and without mind are different. Or the nine Bhumis can be divided into three categories, the first five Bhumis...
如前。后之四地合名為用。作用位次二二別故。前體依相方始得起。位次別故。又即前體類別為二。易知難知為前後。粗細成三。三品為前後。定散為兩。勝劣為前後。有無心二。顯隱為前後。故總成境次第如是。行六地中。初三通行三乘。皆修三慧行故。初中後起以為前後。后三別行。機隨修法成自乘故。劣勝小大方便根本。以為前後。果二地中。若依二乘。因亡果喪。果立二門。以為前後。若至佛身。菩提涅槃分成兩異。以為前後。
第四釋妨難者。五識云身相應。意識不說身相應。並不言心地識地。並如釋論出體中解。第一問。何故五合立地。與意離立。亦如釋解。然釋論云。五識同無分別。意地翻此。豈第八識亦分別體。由此更為下翻釋第二問。何故但言有尋無尋地。不言有定無定地。而言三摩呬多及非耶。答三摩呬多此云等引。體通有心無心。不須言有。其尋等唯是一不定心所。不通無心。彼以有言表通五蘊故。
釋論中。等持對等引為四句。為第三俱。言或等持俱。亦等引地。謂諸靜慮。及諸無色有心定位心心所等。除三摩地。三摩地體。唯一別境定數故也。但以尋伺推度不推度粗細位別。體非三學。無勝利益。故以有言顯其分位。定體是學。有勝利益。但言定非地。即顯差別。不須說有以
【現代漢語翻譯】 現代漢語譯本：如前所述。前面的四個地合起來稱為用。作用的位次各有不同，所以說『二二別故』。前面的體依附於相才能開始生起，因為位次不同。又根據前面的體來區分類別，可以分為兩種：容易理解的和難以理解的，這是前後之分。粗顯和細微構成三種，三品是前後之分。定和散分為兩種，勝和劣是前後之分。有心和無心是兩種，顯現和隱沒是前後之分。所以總的來說，境界的次第就是這樣。在六個行地中，最初的三個地是三乘共通的，因為都修習三種智慧之行。初起和後起可以作為前後之分。後面的三個地是各自修行的，根機隨著修習的方法成就各自的乘，所以劣和勝、小和大、方便和根本，可以作為前後之分。在果的兩個地中，如果依據二乘，因滅亡果也喪失，果建立在兩個門上，可以作為前後之分。如果到達佛身，菩提和涅槃分成兩種不同的狀態，可以作為前後之分。
第四，解釋妨難。五識與身相應，意識不說與身相應，也不說心地識地，這些都在《釋論》的出體中解釋。第一個問題：為什麼五識合起來立一個地，而與意識分離而立？也像《釋論》中解釋的那樣。然而《釋論》說，五識共同沒有分別，意地則相反。難道第八識也是分別的體嗎？因此，下面進一步解釋第二個問題：為什麼只說有尋無尋地，而不說有定無定地，而說三摩呬多（Samahita，等引）及非耶？回答是，三摩呬多（Samahita）這裡稱為等引，其體性貫通有心和無心，不需要說『有』。而尋等只是一種不定的心所，不貫通無心。它用『有』來表示貫通五蘊的緣故。
《釋論》中，等持與等引相對，構成四句，為第三句『俱』。或者說等持俱，也是等引地，指的是諸靜慮以及諸無色有心定位的心心所等，除了三摩地（Samadhi）。三摩地（Samadhi）的體性，是唯一的別境定數。只是用尋伺推度或不推度，粗細位次的區別，體性不是三學，沒有殊勝的利益，所以用『有』來顯示它的分位。定的體性是學，有殊勝的利益，只說定不是地，就顯示了差別，不需要說『有』。
【English Translation】 English version: As before. The preceding four grounds combined are called 'use'. The positions of the functions are different, hence 'two and two are distinct'. The preceding substance relies on the characteristics to arise, because the positions are different. Furthermore, the preceding substance is categorized into two: easy to understand and difficult to understand, which are the distinctions of 'before' and 'after'. Coarse and subtle constitute three, the three grades are the distinctions of 'before' and 'after'. Concentration and distraction are divided into two, superior and inferior are the distinctions of 'before' and 'after'. Mindful and mindless are two, manifest and hidden are the distinctions of 'before' and 'after'. Therefore, the overall sequence of realms is like this. In the six grounds of practice, the first three are common to the three vehicles, because all cultivate the practice of the three wisdoms. Initial arising and subsequent arising can be regarded as the distinctions of 'before' and 'after'. The latter three are practiced separately, the faculties follow the methods of practice to accomplish their respective vehicles, so inferior and superior, small and large, expedient and fundamental, can be regarded as the distinctions of 'before' and 'after'. In the two grounds of fruition, if relying on the two vehicles, the cause is lost and the fruit is also lost, the fruit is established on two doors, which can be regarded as the distinctions of 'before' and 'after'. If reaching the Buddha-body, Bodhi (Enlightenment) and Nirvana (Cessation) are divided into two different states, which can be regarded as the distinctions of 'before' and 'after'.
Fourth, explaining the objections. The five consciousnesses are associated with the body, but the consciousness is not said to be associated with the body, nor are the mind-ground and consciousness-ground mentioned. These are all explained in the 'Emergence of Substance' section of the Shastra (treatise). First question: Why are the five consciousnesses combined to establish one ground, while being separated from the consciousness to establish another? It is also explained as in the Shastra. However, the Shastra says that the five consciousnesses together have no discrimination, while the mind-ground is the opposite. Is the eighth consciousness also a discriminating substance? Therefore, the following further explains the second question: Why only speak of grounds with and without investigation (Vitarka), and not speak of grounds with and without concentration (Samadhi), but speak of Samahita (equanimity) and non-Samahita? The answer is that Samahita here is called equanimity, its nature pervades both mindful and mindless states, so there is no need to say 'with'. But investigation and so on are only an uncertain mental factor, not pervading mindless states. It uses 'with' to indicate that it pervades the five aggregates.
In the Shastra, Samadhi (concentration) is contrasted with Samahita (equanimity), forming four sentences, being the third sentence 'both'. Or it can be said that both Samadhi and Samahita are also the ground of equanimity, referring to all the meditative absorptions (Dhyana) and all the formless realms, the mind and mental factors of mindful concentration, except for Samadhi. The nature of Samadhi is the unique object-realm fixed number. It is only the distinction of coarse and subtle positions, whether investigating or not investigating, the nature is not the three learnings, there is no superior benefit, so it uses 'with' to show its position. The nature of concentration is learning, there is superior benefit, only saying that concentration is not a ground shows the difference, there is no need to say 'with'.
同尋伺。心體亦無殊勝利益。非學法故。亦以有言辨其差別。說為有心及無心地。第三問。何故頌中不言三摩呬多非。而言三摩地俱非。有何意也。答意顯等持等引異故。但是等引皆通五蘊功德。恐謂等持亦通五蘊。故言三摩地俱。顯有俱言方通五蘊。等持唯是一定數。故與等引不同。故列其名頌。與長行別也。其理雖爾。設言等持俱。亦與等引長短不同。等引乃是上二界五蘊。等持俱言。體通三界諸五蘊故。由此但應如前義釋。第四問。何故心所乃有眾多。唯以尋伺及定有無。以明分位作用等別。不以慧非慧癡無癡等分位作用。辨差別耶。答理例應然。但以略標增勝位別故無說余。謂有尋等上下地位粗細別故。等引非等引。上下定散界差別故。此二增強故略偏立。由斯釋論云。此中存略且說十七。非依余法不得立地。以瑜伽師。用一切法為依緣故第五問。何故不言善心不善心地。但言有心無心耶。答總勝故。別劣故。第六問。三乘所行有亦福行。何故但說三慧為地。答以慧為首攝一切故。由此論名彼所成地。出世行中慧偏勝故。第七問。何故五乘不說人天。但說三乘。答說極勝乘。不說劣故。說有姓乘非無姓故。第八問。何故有四涅槃及與菩提。唯說二依。答通三乘故但說二滅。無住唯是大乘果故。自性本成故。又
【現代漢語翻譯】 現代漢語譯本 同尋伺（vitarka-vicara，粗細思考）。心之本體亦無特殊殊勝的利益，因為它不是學習之法。也因為有言語才能辨別其差別，所以說為有心和無心地。 第三問：為什麼頌文中不說『三摩呬多非』（samāhita-aśamāhita，已入定-未入定），而說『三摩地俱非』（samādhi，定）？有什麼用意？ 答：用意在於顯示『等持』（samāpatti，正定）和『等引』（samāhita，入定）的差異。因為『等引』通於五蘊（pañca-skandha，色受想行識）的功德，恐怕有人認為『等持』也通於五蘊，所以說『三摩地俱』，顯示有『俱』字才能通於五蘊。『等持』唯是一種特定的定數，所以與『等引』不同。因此列出其名于頌中，與長行不同。道理雖然如此，即使說『等持俱』，也與『等引』的長短不同。『等引』乃是上二界（色界和無色界）的五蘊，『等持俱』則本體通於三界（欲界、色界、無色界）的諸五蘊。因此，只應如前面的意義解釋。 第四問：為什麼心所有眾多，卻只用尋伺及定之有無，來表明分位作用的差別？不用慧非慧、癡無癡等分位作用來辨別差別呢？ 答：道理上應該如此。但因為要簡略地標明增勝的分位差別，所以沒有說其他的。因為有尋等上下地位的粗細差別，等引非等引的上下定散界差別。這二者增強，所以簡略地偏重立說。因此釋論說：『這裡存略，且說十七。』並非依據其他法就不能立地。因為瑜伽師用一切法作為依緣。 第五問：為什麼不說善心不善心地，只說有心無心呢？ 答：因為總的來說，勝者為總，差別者為劣。 第六問：三乘（聲聞乘、緣覺乘、菩薩乘）所行也有福行，為什麼只說三慧（聞慧、思慧、修慧）為地呢？ 答：因為以慧為首，能攝一切。因此論名為『彼所成地』。出世間行中，慧特別殊勝。 第七問：五乘（人、天、聲聞、緣覺、菩薩）為什麼不說人天，只說三乘呢？ 答：因為說的是最殊勝的乘，不說低劣的。說的是有種姓的乘，不是沒有種姓的。 第八問：為什麼有四種涅槃（nirvāṇa，寂滅）以及菩提（bodhi，覺悟），卻只說二依呢？ 答：因為通於三乘，所以只說二滅。無住涅槃唯是大乘的果，自性本自成就。 又
【English Translation】 English version Along with vitarka (initial application of thought) and vicara (sustained application of thought). The essence of mind also possesses no special or superior benefits, because it is not a method of learning. Also, because language is present, their differences can be distinguished, therefore they are referred to as mind-present and mind-absent. Third question: Why does the verse not say 'samāhita-aśamāhita' (concentrated-unconcentrated), but instead says 'samādhi' (concentration) both non-existent? What is the intention? Answer: The intention is to show the difference between 'samāpatti' (attainment; perfect concentration) and 'samāhita' (being concentrated). Because 'samāhita' is connected to the merits of the five skandhas (form, feeling, perception, mental formations, consciousness), there is concern that people might think 'samāpatti' is also connected to the five skandhas. Therefore, it says 'samādhi' both, indicating that only with the word 'both' can it be connected to the five skandhas. 'Samāpatti' is only a specific number of concentrations, so it is different from 'samāhita'. Therefore, its name is listed in the verse, which is different from the prose. Although the principle is like this, even if it says 'samāpatti' both, it is still different from the length of 'samāhita'. 'Samāhita' is the five skandhas of the upper two realms (form realm and formless realm), while 'samāpatti' both, its essence is connected to all five skandhas of the three realms (desire realm, form realm, formless realm). Therefore, it should only be explained according to the previous meaning. Fourth question: Why are there so many mental factors, but only the presence or absence of vitarka-vicara and samādhi is used to indicate the differences in divisional functions? Why not use the divisional functions of wisdom/non-wisdom, delusion/non-delusion, etc., to distinguish the differences? Answer: In principle, it should be so. But because it is necessary to briefly indicate the differences in increasing superior divisions, nothing else is said. Because there are differences in the coarseness and fineness of the upper and lower positions such as vitarka, and the differences in the upper and lower settled and scattered realms of samāhita and non-samāhita. These two are enhanced, so they are briefly and partially established. Therefore, the commentary says: 'Here, it is briefly stored, and seventeen are mentioned.' It is not that a ground cannot be established based on other dharmas. Because the Yogācāra uses all dharmas as a basis. Fifth question: Why not say wholesome mind/unwholesome mind, but only say mind-present/mind-absent? Answer: Because in general, the superior is the general, and the different is the inferior. Sixth question: The practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) also include meritorious practices, why only say the three wisdoms (hearing, thinking, and meditation) are the ground? Answer: Because wisdom is the head, it can encompass everything. Therefore, the treatise is named 'Ground Accomplished by Them'. In supramundane practice, wisdom is particularly superior. Seventh question: Why do the Five Vehicles (human, deva, Śrāvaka, Pratyekabuddha, Bodhisattva) not mention humans and devas, but only mention the Three Vehicles? Answer: Because it speaks of the most superior vehicle, not the inferior. It speaks of the vehicle with lineage, not without lineage. Eighth question: Why are there four kinds of nirvāṇa (extinction) and bodhi (enlightenment), but only two supports are mentioned? Answer: Because it is common to the Three Vehicles, only two extinctions are mentioned. Non-abiding nirvāṇa is only the fruit of the Mahāyāna, and its nature is inherently accomplished. Also
即攝盡故。但言二依不言二涅槃。即攝菩提總言二依。不說二滅即攝四盡。其自性清凈涅槃。本舊自有。非今始得。不說為果。釋初標文已。
其初五十卷。十地分中。第一卷初半。是五識身相應地。從第一卷半。第二三卷合二卷半是意地。次七卷是有尋伺等三地。次二卷半是三摩呬多地。次第十三卷中一紙余。是非三摩呬多地。次第十三卷中一紙許。是有心無心二地。次第十三卷中。及第十四五合二卷半。是聞所成地。次四卷是思所成地。次一卷是修所成地從第二十一至第三十四半卷。合十三卷半。是聲聞地。次第三十四卷中後半卷。是獨覺地。從第三十五至第五十卷半。合十五卷半。是菩薩地。次第五十卷中二紙余。是有餘依地。次後兩紙余。是無餘依地。彼十七地分為十四段。合有尋等三地為一故。合有心無心二地為一故。抉擇分中初七卷合決五識身地意地。次四卷合決有尋等三地。次一卷半決三摩呬多地。次第六十三中一紙余。決非三摩呬多地。次二紙余決有心地。次二紙半決無心地。次第六十四卷決聞慧地。次二卷決思慧地。次第六十七中三紙許。決修慧地從六十七卷下四卷半。合決聲聞地。及獨覺地名中。唯決聲聞地。不決獨覺地。從第七十二卷下至第八十半。合八卷半。決菩薩地。次第八十中后
【現代漢語翻譯】 現代漢語譯本： 因為已經全部包含攝取了的緣故。只說二依（兩種所依：煩惱障所依和所知障所依），而不說二涅槃（兩種涅槃：有餘涅槃和無餘涅槃）。總說二依，就包含了菩提（覺悟）。不說二滅（兩種滅：煩惱滅和所知滅），就包含了四盡（四種滅盡：煩惱障的滅盡、所知障的滅盡、習氣的滅盡和異熟果的滅盡）。其自性清凈涅槃（自性本來清凈的涅槃），本來就存在，不是現在才得到的，所以不說它是果。以上是解釋最初的標註文句。
最初的五十卷中，十地（瑜伽師地論中的十七地中的十個地）的劃分中，第一卷的前半部分是五識身相應地（與五種識相應的地）。從第一卷的後半部分開始，第二卷和第三卷合起來的兩卷半是意地（意識地）。接下來七卷是有尋有伺地、無尋唯伺地和無尋無伺地這三地。再接下來兩卷半是三摩呬多地（已入定的地）。再接下來十三卷中的一紙多一點，是非三摩呬多地（未入定的地）。再接下來十三卷中的一紙左右，是有心地和無心地這二地。再接下來十三卷中，以及第十四卷和第十五卷合起來的兩卷半，是聞所成地（通過聽聞而成就的地）。接下來四卷是思所成地（通過思考而成就的地）。接下來一卷是修所成地（通過修行而成就的地）。從第二十一卷到第三十四卷的後半卷，合起來十三卷半，是聲聞地（聲聞乘的地）。接下來第三十四卷的後半卷，是獨覺地（獨覺乘的地）。從第三十五卷到第五十卷的後半卷，合起來十五卷半，是菩薩地（菩薩乘的地）。接下來第五十卷中的兩紙多一點，是有餘依地（還有煩惱殘餘的地）。再接下來兩紙多一點，是無餘依地（沒有煩惱殘餘的地）。這十七地分為十四段，因為把有尋有伺等三地合為一段，把有心無心二地合為一段的緣故。在抉擇分中，最初的七卷合起來抉擇五識身地和意地。接下來四卷合起來抉擇有尋有伺等三地。接下來一卷半抉擇三摩呬多地。接下來第六十三卷中的一紙多一點，抉擇非三摩呬多地。接下來兩紙多一點抉擇有心地。接下來兩紙半抉擇無心地。接下來第六十四卷抉擇聞慧地。接下來兩卷抉擇思慧地。接下來第六十七卷中的三紙左右，抉擇修慧地。從第六十七卷的下面開始的四卷半，合起來抉擇聲聞地。以及獨覺地的名稱中，只抉擇聲聞地，不抉擇獨覺地。從第七十二卷的下面到第八十卷的後半部分，合起來八卷半，抉擇菩薩地。接下來第八十卷的後面
【English Translation】 English version: Because it is all-encompassing. Only the two Āśraya (two supports: afflictive obstruction support and knowledge obstruction support) are mentioned, not the two Nirvāṇa (two Nirvāṇa: Nirvāṇa with remainder and Nirvāṇa without remainder). By generally mentioning the two Āśraya, Bodhi (enlightenment) is included. By not mentioning the two Cessations (two cessations: cessation of afflictions and cessation of knowledge), the four Exhaustions (four exhaustions: exhaustion of afflictive obstructions, exhaustion of knowledge obstructions, exhaustion of habitual tendencies, and exhaustion of resultant effects) are included. The self-nature pure Nirvāṇa (Nirvāṇa that is inherently pure in nature) is originally existent, not newly obtained, so it is not spoken of as a result. The above is an explanation of the initial title statement.
In the initial fifty fascicles, within the division of the ten Bhūmi (ten grounds within the seventeen Bhūmi of the Yogācārabhūmi-śāstra), the first half of the first fascicle is the Vijñānakāya-saṃprayukta-bhūmi (ground associated with the aggregate of the five consciousnesses). From the latter half of the first fascicle, the second and third fascicles, totaling two and a half fascicles, are the Mano-bhūmi (mind ground). The next seven fascicles are the three grounds of Savitarka-savicāra-bhūmi, Avitarka-vicāramātra-bhūmi, and Avitarka-avicāra-bhūmi (ground with investigation and analysis, ground with only analysis, and ground without investigation or analysis). The next two and a half fascicles are the Samāhita-bhūmi (ground of those in samādhi). The next thirteen fascicles, with a little more than one leaf, are the Asamāhita-bhūmi (ground of those not in samādhi). The next thirteen fascicles, with about one leaf, are the Sa-citta-bhūmi and Acitta-bhūmi (ground with mind and ground without mind). The next thirteen fascicles, and the fourteenth and fifteenth fascicles combined, totaling two and a half fascicles, are the Śruta-mayī-bhūmi (ground attained through hearing). The next four fascicles are the Cinta-mayī-bhūmi (ground attained through thinking). The next one fascicle is the Bhāvanā-mayī-bhūmi (ground attained through cultivation). From the twenty-first fascicle to the latter half of the thirty-fourth fascicle, totaling thirteen and a half fascicles, is the Śrāvakabhūmi (ground of the Śrāvakas). The latter half of the thirty-fourth fascicle is the Pratyekabuddha-bhūmi (ground of the Pratyekabuddhas). From the thirty-fifth fascicle to the latter half of the fiftieth fascicle, totaling fifteen and a half fascicles, is the Bodhisattvabhūmi (ground of the Bodhisattvas). The next two leaves or so of the fiftieth fascicle are the Sa-upadhiśeṣa-bhūmi (ground with remainder of affliction). The next two leaves or so are the Nir-upadhiśeṣa-bhūmi (ground without remainder of affliction). These seventeen grounds are divided into fourteen sections because the three grounds of Savitarka-savicāra etc. are combined into one section, and the two grounds of Sa-citta and Acitta are combined into one section. In the Viniścaya section, the initial seven fascicles together determine the Vijñānakāya-saṃprayukta-bhūmi and Mano-bhūmi. The next four fascicles together determine the three grounds of Savitarka-savicāra etc. The next one and a half fascicles determine the Samāhita-bhūmi. The next one leaf or so of the sixty-third fascicle determines the Asamāhita-bhūmi. The next two leaves or so determine the Sa-citta-bhūmi. The next two and a half leaves determine the Acitta-bhūmi. The next sixty-fourth fascicle determines the Śruta-mayī-bhūmi. The next two fascicles determine the Cinta-mayī-bhūmi. The next three leaves or so of the sixty-seventh fascicle determine the Bhāvanā-mayī-bhūmi. From the bottom of the sixty-seventh fascicle, the next four and a half fascicles together determine the Śrāvakabhūmi. And in the name of the Pratyekabuddha-bhūmi, only the Śrāvakabhūmi is determined, not the Pratyekabuddha-bhūmi. From the bottom of the seventy-second fascicle to the latter half of the eightieth fascicle, totaling eight and a half fascicles, determines the Bodhisattvabhūmi. Next, the latter part of the eightieth fascicle
半卷。合決有餘依無餘依地。故此十七地。分為十二段。合五識身意地為一。有尋等三地為一。聲聞獨覺地為一故。合有餘依無餘依地為一。故。由此本地抉擇相對應為四句。一初合後離。謂有心無心地。二初離后合。謂五識身意地並聲聞獨覺地。及有無餘依地。三初后俱合。謂有尋等三地。四初后俱離。謂餘六地。即三摩呬多地。非三摩呬多地。聞思修所成地。菩薩地。諸論讀者應知。上下諸地捲數相對。披尋上下二文。影略說故。或前無後有。或前有後無。釋盡故無。或前標名后釋體。或前散釋后略標。不便故標。或前略隱后顯廣。或前顯廣后隱略。粗備釋故。依此三例以尋論文。又依五分。隨其所應釋之。名以觀其義解一切經。諸經不決。皆讀此論以解釋彼。無不通了。此論解釋一切五乘三藏義故。其此論文。或空列名。不知體性是何。或雖如名而釋。而不悟其相狀。或雖悟其相狀。而與上下相乖。或雖不相乖。而義意難得。如其次第。可知四理而讀彼文。無不洞矣。頌云。如名起義解。以法屬名同。長披連廣句。隨應或離合。
五識地中。大文分二。初別出地體。后總釋法義。初文有二。初總問答地。次別顯。別顯中為二。初總顯五名。后別顯五識。餘五門義。依成唯識。以九門分別。第三能變頌文之
【現代漢語翻譯】 現代漢語譯本： 半卷經文，合併抉擇有餘依地（sa-upādisesa-bhūmi，仍有煩惱殘餘的境界）和無餘依地（nir-upādisesa-bhūmi，不再有煩惱殘餘的境界）。因此，這十七地被分為十二段。合併五識身意地（pañca-vijñāna-kāya-manobhūmi，五種感官意識和意識的境界）為一地，有尋有伺地（savitarka-savicāra-bhūmi，有尋思和伺察的境界）、無尋唯伺地（avitarka-vicāramātra-bhūmi，沒有尋思只有伺察的境界）和無尋無伺地（avitarka-avicāra-bhūmi，既沒有尋思也沒有伺察的境界）這三地為一地，聲聞地（śrāvaka-bhūmi，聲聞弟子的境界）和獨覺地（pratyekabuddha-bhūmi，獨自覺悟者的境界）為一地。合併有余依地和無餘依地為一地。因此，根據本地抉擇（bhūmi-viniscaya，對地的辨析），相應地有四句：一是初合後離，指有心地（sa-citta-bhūmi，有意識的境界）和無心地（a-citta-bhūmi，無意識的境界）；二是初離后合，指五識身意地，以及聲聞地、獨覺地，還有有餘依地和無餘依地；三是初后俱合，指有尋有伺地等三地；四是初后俱離，指其餘六地，即三摩呬多地（samāhita-bhūmi，已入定的境界）、非三摩呬多地（a-samāhita-bhūmi，未入定的境界）、聞所成地（śruta-mayī-bhūmi，通過聽聞而成就的境界）、思所成地（cintā-mayī-bhūmi，通過思考而成就的境界）、修所成地（bhāvanā-mayī-bhūmi，通過修行而成就的境界）、菩薩地（bodhisattva-bhūmi，菩薩的境界）。諸位研讀論著的人應該知道，上下各地捲數相對，披閱尋覓上下兩段經文，因為省略的緣故，或者前面沒有後面有，或者前面有後面沒有，因為解釋詳盡的緣故而沒有。或者前面標明名稱後面解釋體性，或者前面分散解釋後面簡略標明，因為不方便的緣故而標明。或者前面簡略隱藏後面顯現廣博，或者前面顯現廣博後面隱藏簡略，粗略完備地解釋的緣故。依照這三個例子來尋覓論文。又依照五分（名、句、文、身、義），根據其所應來解釋它。通過名來觀察它的義，以此來理解一切經。諸經文義若有不決定的，都讀此論來解釋它們，沒有不通達明瞭的。此論解釋一切五乘（人天乘、聲聞乘、獨覺乘、菩薩乘、佛乘）三藏（經藏、律藏、論藏）的意義。其中的論文，或者只是空泛地列出名稱，不知道體性是什麼；或者雖然如實地按照名稱來解釋，卻不領悟它的相狀；或者雖然領悟了它的相狀，卻與上下經文相違背；或者雖然不相違背，但義理難以理解。按照這樣的次第，可以知道四種道理，然後閱讀那些經文，沒有不通達明瞭的。頌詞說：『如實地根據名稱來產生義理，用法來歸屬於名稱相同之處，長篇披閱連線廣博的語句，根據情況或者分離或者合併。』 五識地中，大文分為二。首先分別闡述地的體性，然後總括解釋法義。首先的文段分為二。首先總的問答關於地的問題，其次分別顯現。分別顯現中分為二。首先總的顯現五種名稱，然後分別顯現五識。其餘五門義，依據《成唯識論》，以九門分別。第三能變頌文的...
【English Translation】 English version: Half a fascicle. Combining the determination of the Sa-upādisesa-bhūmi (the realm with remaining afflictions) and Nir-upādisesa-bhūmi (the realm without remaining afflictions). Therefore, these seventeen grounds are divided into twelve sections. Combining the Pañca-vijñāna-kāya-manobhūmi (the realm of the five sense consciousnesses and the mind) into one, the Savitarka-savicāra-bhūmi (the realm with initial and sustained thought), Avitarka-vicāramātra-bhūmi (the realm without initial thought but with sustained thought only), and Avitarka-avicāra-bhūmi (the realm without initial and sustained thought) into one, the Śrāvaka-bhūmi (the realm of the Hearers) and Pratyekabuddha-bhūmi (the realm of the Solitary Buddhas) into one. Combining the Sa-upādisesa-bhūmi and Nir-upādisesa-bhūmi into one. Therefore, according to the Bhūmi-viniscaya (determination of the grounds), correspondingly there are four statements: first, combining initially and separating later, referring to the Sa-citta-bhūmi (the realm with mind) and A-citta-bhūmi (the realm without mind); second, separating initially and combining later, referring to the Pañca-vijñāna-kāya-manobhūmi, as well as the Śrāvaka-bhūmi, Pratyekabuddha-bhūmi, and the Sa-upādisesa-bhūmi and Nir-upādisesa-bhūmi; third, combining both initially and later, referring to the Savitarka-savicāra-bhūmi and the other two; fourth, separating both initially and later, referring to the remaining six grounds, namely the Samāhita-bhūmi (the realm of concentration), A-samāhita-bhūmi (the realm without concentration), Śruta-mayī-bhūmi (the realm attained through hearing), Cintā-mayī-bhūmi (the realm attained through thinking), Bhāvanā-mayī-bhūmi (the realm attained through meditation), and Bodhisattva-bhūmi (the realm of the Bodhisattvas). Those who study the treatises should know that the number of fascicles of the upper and lower grounds are relative, peruse and seek out the upper and lower texts, because of the abbreviated explanation, either there is none before but there is after, or there is before but there is none after, because of the exhaustive explanation. Or the name is indicated before and the nature is explained after, or the explanation is scattered before and the indication is brief after, because of the inconvenience. Or the former is briefly hidden and the latter is manifestly broad, or the former is manifestly broad and the latter is hidden and brief, because of the rough and complete explanation. According to these three examples, seek out the thesis. Also, according to the five divisions (name, sentence, word, body, meaning), explain it as appropriate. Observe its meaning through the name, and understand all the sutras with this. If the meaning of the sutras is uncertain, read this treatise to explain them, and there is nothing that is not understood. This treatise explains the meaning of all the five vehicles (human and celestial vehicle, Hearer vehicle, Solitary Buddha vehicle, Bodhisattva vehicle, Buddha vehicle) and the three baskets (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). In these theses, either only the names are listed, and the nature is not known; or although it is explained according to the name, its appearance is not understood; or although its appearance is understood, it contradicts the upper and lower texts; or although it does not contradict, the meaning is difficult to obtain. According to this order, the four principles can be known, and then reading those texts, there is nothing that is not understood. The verse says: 'Generate meaning according to the name, attribute the Dharma to the same name, peruse long and connect broad sentences, separate or combine as appropriate.' Within the realm of the five consciousnesses, the main text is divided into two. First, separately explain the nature of the ground, then summarize and explain the meaning of the Dharma. The first section is divided into two. First, generally ask and answer about the ground, then separately reveal. Within the separate revelation, there are two. First, generally reveal the five names, then separately reveal the five consciousnesses. The remaining five aspects of meaning, according to the 'Consciousness-Only Treatise', are distinguished by nine aspects. The third verse of the transformation...
中。無此不共所依所緣作業三種。今別顯眼識五門義即為五。自性即出體。依眼了別色者。成唯識云。此中且說不共所依。未轉依位見分所了。非盡理也。此中意說。識相難了。舉所依因及所了果而顯自性。自性亦得是因果故。若依處門。識是果故。界門即因。雙對根境通因及果。
釋所依中分三。初略顯三所依。次攝之為二。後重出三體。唯識云。增上緣依。等無間緣依。因緣依。彼以四緣名顯故。又云俱有依。開導依。種子依。大勢同此。成唯識第四中。以親疏為次第。此中以顯隱為次第。前後不同也。彼俱有依合有四解。明五識依但有三解。彼第三師。同第二故。一五識無眼等依。唯以意識為依。眼謂種子。二五有二依。謂五色根同時意識。三五有四依。以此為正。謂五色根。六七八識。同境分別染凈根本所依別故。此唯同境。略無餘依。六七八識稍疏遠故。略而不述。彼等無間依合有三解。一五識唯以第六為依。二五識用前六識內。隨用何識為依。第三五識各唯取自類識為依。以此為正。彼種子依。雖有二說。解前五識皆無異解。第七卷中解依止根本識中雲。依止者謂前六轉識。以根本識。為共親依。共即依現。親即依種。今此但說依八種子。或此但說依八現行。或復通取執受有三文。如唯識疏。此文
【現代漢語翻譯】 現代漢語譯本 中。沒有這不共的所依、所緣、作業三種。現在分別顯示眼識的五門義，即為五種。自性即是指出體性。依眼了別色塵，在《成唯識論》中說：『這裡且說不共的所依，在未轉依位時見分所了，並非完全窮盡真理。』這裡的意思是說，識相難以瞭解，所以舉出所依的因和所了的果來顯示自性。自性也可以是因果，如果從依處門來說，識是果；從界門來說，識是因。雙對根境，則通於因和果。
解釋所依，分為三部分。首先簡略顯示三種所依，其次將它們歸納為兩種，最後重新列出三種體性。《唯識論》中說：『增上緣依、等無間緣依、因緣依。』那裡用四緣來顯明名稱。又說：『俱有依、開導依、種子依。』《大勢經》的說法與此相同。《成唯識論》第四卷中，以親疏為次第，這裡以顯隱為次第，前後不同。其中，俱有依共有四種解釋，但解釋五識的所依只有三種。其中的第三師，與第二種相同。第一種認為五識沒有眼等依，只以意識為依，眼指的是種子。第二種認為五識有兩種所依，即五色根和同時的意識。第三種認為五識有四種所依，以此為正，即五色根、第六識、第七識、第八識，因為它們在同境分別染凈根本上所依不同。這裡只說同境，省略了其餘的所依，因為第六識、第七識、第八識稍微疏遠，所以省略而不敘述。其中，等無間依共有三種解釋。第一種認為五識只以第六識為依。第二種認為五識用前六識中的任何一個作為所依。第三種認為五識各自只取自類識作為所依，以此為正。其中，種子依雖然有兩種說法，但解釋前五識都沒有不同的解釋。第七卷中解釋依止根本識時說：『依止，指的是前六轉識，以根本識作為共同的親近所依。共同指的是依現行，親近指的是依種子。』現在這裡只說依第八識的種子，或者這裡只說依第八識的現行，或者兼取執受，有三種說法，如《唯識疏》所說。這段文字
【English Translation】 English version in. There are no three kinds of uncommon supports, objects, and functions. Now, the five meanings of eye consciousness are separately shown, which are five. Self-nature is the manifestation of the entity. Relying on the eye to discern form, the Cheng Weishi Lun (Treatise on the Establishment of Consciousness-only) says: 'Here, let's talk about the uncommon support. What is understood by the seeing-aspect in the position of non-transformation is not the complete exhaustion of truth.' The meaning here is that the characteristics of consciousness are difficult to understand, so the cause of the support and the effect of what is understood are cited to show the self-nature. Self-nature can also be cause and effect. If from the perspective of the place of reliance, consciousness is the effect; from the perspective of the realm, it is the cause. Pairing the roots and objects, it encompasses both cause and effect.
Explaining the supports is divided into three parts. First, briefly show the three supports, then summarize them into two, and finally re-list the three entities. The Wei Shi Lun (Consciousness-only Treatise) says: 'Dominant condition support, immediate condition support, causal condition support.' There, the four conditions are used to clarify the names. It also says: 'Co-existent support, guiding support, seed support.' The Da Shi Jing (Great Power Sutra) is the same as this. In the fourth volume of the Cheng Weishi Lun, the order is based on closeness, while here the order is based on explicitness and implicitness, which is different. Among them, there are four explanations for co-existent support, but there are only three explanations for the support of the five consciousnesses. The third teacher among them is the same as the second. The first believes that the five consciousnesses have no supports such as the eye, but only rely on consciousness, and the eye refers to the seed. The second believes that the five consciousnesses have two supports, namely the five sense organs and simultaneous consciousness. The third believes that the five consciousnesses have four supports, which is considered correct, namely the five sense organs, the sixth consciousness, the seventh consciousness, and the eighth consciousness, because their reliance on the fundamental aspects of distinguishing purity and impurity in the same realm is different. Here, only the same realm is mentioned, and the remaining supports are omitted, because the sixth, seventh, and eighth consciousnesses are slightly distant, so they are omitted and not described. Among them, there are three explanations for immediate condition support. The first believes that the five consciousnesses only rely on the sixth consciousness. The second believes that the five consciousnesses use any of the previous six consciousnesses as support. The third believes that the five consciousnesses each only take their own kind of consciousness as support, which is considered correct. Among them, although there are two explanations for seed support, there are no different explanations for explaining the first five consciousnesses. In the seventh volume, when explaining the reliance on the fundamental consciousness, it says: 'Reliance refers to the previous six transforming consciousnesses, with the fundamental consciousness as the common and close support. Common refers to relying on the present, and close refers to relying on the seed.' Now, here it only talks about relying on the seeds of the eighth consciousness, or here it only talks about relying on the present activities of the eighth consciousness, or it also takes possession, there are three statements, as stated in the Wei Shi Shu (Consciousness-only Commentary). This text
三解。一云。種子是所執。所執即所依。與現行為依故。不離第八識。故名異熟。又變異而熟亦名異熟。阿賴耶識所攝。第二解云。由第八識得二種子名。一親因緣。即識中種。二增上緣。即持種識。依止根本能生之義亦名種子。彼論以二緣別故。說現行入俱有依中。此論以能生義故。說現行第八亦名種子。種子是所執。能依現行是能執所依故。亦不相違。第三解云。阿賴耶識與雜染法為二緣。一為種子。二為所依。故今現種二法。皆為彼俱有依。二釋唯于重釋三依中。眼有五義。一所造。二所依。三凈色。四無見。五有對。各有別義。及有所簡。意謂眼識無間。過去識三釋。如前所引唯識之義。
種子識中。樂著戲論等者。一解云。即言說及分別皆名戲論。以現行為因所生種子異熟識。即名言熏習種子是。第二解云。即所生現行異熟識名種子。依熏習因是種故第三解通取現種。
解所緣中分六。一出眼所緣體。二別列相。三解形顯表義。四釋除青黃赤白。外余顯形表色。皆是根本四色之差別。依四本色。立余差別。故皆是假立。五結三類雖殊。並眼等境界。六釋好惡顯別體中。色名雖標諸色之總稱。即是自處之別名。有對有三。此是障礙有對。解別相中。與餘論不同義。並如對法第一疏。並俱舍抄。
【現代漢語翻譯】 現代漢語譯本 三種解釋。第一種解釋說，種子是所執持的，所執持的就是所依賴的，因為它與現行法互為依賴，不離第八識（阿賴耶識），所以稱為異熟。又因為變異而成熟，也稱為異熟，為阿賴耶識所攝持。第二種解釋說，由第八識得到兩種種子的名稱：一是親因緣，即識中的種子；二是增上緣，即持種識。依止根本而能生起的作用也稱為種子。彼論因為二緣的差別，所以在現行入俱有依中說明。此論因為能生起的作用，所以說現行第八識也稱為種子。種子是所執持的，能依的現行是能執持的所依，因此也不相違背。第三種解釋說，阿賴耶識與雜染法有兩種關係：一是作為種子，二是作為所依。所以現在現行和種子兩種法，都作為阿賴耶識的俱有依。以上兩種解釋只適用於重釋三依的情況。 關於眼根有五種含義：一是所造作的，二是所依賴的，三是清凈色，四是無可見的，五是有對礙的。每種含義都有不同的意義和所簡別的對象。意思是說眼識的無間過去識的三種解釋，如前面所引用的《唯識》的含義。 在種子識中，對於樂著戲論等，第一種解釋說，言說和分別都稱為戲論，因為現行法作為因所生起的種子異熟識，就是名言熏習的種子。第二種解釋說，所生起的現行異熟識稱為種子，因為它依賴熏習的因。第三種解釋是現行和種子都包括在內。 解釋所緣境分為六個方面：一是指出眼根所緣的本體；二是分別列出相狀；三是解釋形和顯的表義；四是解釋除了青、黃、赤、白之外，其餘的顯色和形色，都是根本四色的差別，依根本四色而建立其餘差別，所以都是假立的；五是總結三類雖然不同，但都是眼根等的境界；六是解釋好惡顯別的本體中，色名雖然是諸色的總稱，但卻是自處的別名。有對有三種，這裡指的是障礙有對。關於別相的解釋，與其餘論典的不同之處，以及《對法第一疏》和《俱舍抄》中的內容。
【English Translation】 English version Three explanations. The first explanation says that 'seed' is what is grasped (所執), and what is grasped is what is relied upon (所依), because it relies on the present activity (現行). It is not separate from the eighth consciousness (阿賴耶識, Ālaya-vijñāna, storehouse consciousness), therefore it is called 'Vipāka' (異熟, different ripening). Also, because it changes and ripens, it is also called 'Vipāka', and is contained within the Ālaya-vijñāna. The second explanation says that the eighth consciousness obtains two kinds of seed names: one is 'direct cause condition' (親因緣), which is the seed in consciousness; the other is 'adhipati condition' (增上緣, dominant condition), which is the consciousness that holds the seed. The meaning of relying on the root and being able to generate is also called 'seed'. That treatise explains it in the present activity entering the co-existent dependence because of the difference between the two conditions. This treatise says that the present activity of the eighth consciousness is also called 'seed' because of the meaning of being able to generate. Seed is what is grasped, and the present activity that can be relied upon is what is grasped and relied upon, so there is no contradiction. The third explanation says that the Ālaya-vijñāna has two relationships with defiled dharmas: one is as a seed, and the other is as a support. Therefore, both the present activity and the seed are co-existent dependencies of the Ālaya-vijñāna. The above two explanations only apply to the case of re-explaining the three dependencies. Regarding the eye faculty (眼根) there are five meanings: first, what is created (所造); second, what is relied upon (所依); third, pure color (凈色); fourth, invisible (無見); fifth, having resistance (有對). Each meaning has different significance and what is distinguished. It means that the three explanations of the immediately preceding consciousness of eye-consciousness are like the meaning of 'Yogācāra' (唯識) quoted earlier. Regarding attachment to frivolous discourse (樂著戲論) etc. in seed consciousness, the first explanation says that speech and discrimination are all called frivolous discourse, because the seed Vipāka-consciousness generated by present activity as a cause is the seed of verbal habituation (名言熏習). The second explanation says that the present activity Vipāka-consciousness that is generated is called seed, because it relies on the cause of habituation. The third explanation includes both present activity and seed. Explaining the object of perception (所緣境) is divided into six aspects: first, pointing out the substance of what the eye faculty perceives; second, listing the characteristics separately; third, explaining the meaning of form and manifestation; fourth, explaining that apart from blue, yellow, red, and white, the remaining manifested colors and shapes are all differences of the four fundamental colors, and the remaining differences are established based on the four fundamental colors, so they are all provisionally established; fifth, concluding that although the three categories are different, they are all the realms of the eye faculty etc.; sixth, explaining that in the substance of good and bad manifestations, although the name 'color' (色) is a general term for all colors, it is a specific name for one's own place. There are three kinds of resistance (有對), here referring to obstructive resistance. Regarding the explanation of separate characteristics, the differences from other treatises, as well as the contents of the 'Commentary on the Abhidharma, First Section' (對法第一疏) and the 'Treasury of Abhidharma Notes' (俱舍抄).
釋表色義中。生滅相續者。不同正量部。動及日出論者業。由變異者。即發業心。剎那滅故。果隨因變。不同正量等。先滅後生。故先生處不生。
或無間者。相續義。有間者。間斷也。近遠可知。或即此處變異生者。如禮佛等。不離處故。釋表業中。業用為依動轉差別者。業用者思業。以此為依。諸有形色動轉差別。說名錶色。
釋三色中。是眼等所行者。所遊歷義。境界者。所矚取義。所緣者。帶行相所籌慮義。
釋好惡顯別中。唯言顯者。舉本實色。末假可知。
似色顯現者。此之三種依他之色。似所執實色。而顯現故。對法言似色了別。或眼意所取。似本識所變色。故言似色。
助伴文有三。一出體。二明所緣行相同異。三種子差別。五識與幾心所相應。此論下文。謂五十三。準成唯識。略有二說。一云有三十。除二十三。謂別境五。善中輕安。煩惱中三。隨煩惱十二(小十及邪欲勝解)並不定二。二云有三十六。除十七。謂煩惱三。隨惑十。不定四。故此說因位。無漏位與二十一俱。遍行別境。並善十一。同一所緣不同一行相。唯識又云。行相雖異。而時依同。所緣事等。故名相應。二文不同。如唯識疏第三卷解。具四義名相應。如抉擇五十五解。
各從自種
【現代漢語翻譯】 現代漢語譯本： 在解釋『表色義』中，『生滅相續』不同於正量部（Sammitīya）。『動及日出論者業』，由於變異，即是發起業的心。剎那滅亡的緣故，果隨著因變化。不同於正量部等，先滅後生，所以在先生之處不生。
或者『無間』，是相續的意義；『有間』，是間斷。近遠可以知曉。或者即是此處變異而生，例如禮佛等，不離開處所的緣故。在解釋『表業』中，『業用為依動轉差別』，『業用』是指思業。以這個為依據，各種有形色的動轉差別，稱作『表色』。
在解釋『三色』中，『是眼等所行』，是所遊歷的意義。『境界』，是所矚取的意義。『所緣』，是帶著行相所籌慮的意義。
在解釋『好惡顯別』中，只說『顯』，是舉出本實色，末假可以知曉。
『似色顯現』，這三種依他之色，相似於所執的實色，而顯現的緣故。《對法論》說『似色了別』，或者眼意所取，相似於本識所變之色，所以說『似色』。
助伴文有三：一、出體；二、明所緣行相同異；三、種子差別。五識與多少心所相應？此論下文說，謂五十三。準成唯識，略有二說。一說有三十，除去二十三，謂別境五（Viniścaya-sthāna），善中輕安（Praśrabdhi），煩惱中三，隨煩惱十二（小十及邪欲勝解）（Upakleśa）並不定二。二說有三十六，除去十七，謂煩惱三，隨惑十，不定四。所以此說因位，無漏位與二十一俱，遍行別境，並善十一，同一所緣不同一行相。《唯識論》又說，行相雖異，而時依同，所緣事等，故名相應。二文不同，如《唯識疏》第三卷解釋。具四義名相應，如《抉擇》第五十五解釋。
各從自種。
【English Translation】 English version: In explaining the meaning of 'manifestation of form' (表色義), 'arising and ceasing in succession' (生滅相續) is different from the Sammitīya (正量部). 'Actions of those who argue for movement and the rising of the sun' (動及日出論者業), due to change, are the mind that initiates action. Because of momentary cessation, the result changes with the cause. Different from the Sammitīya and others, ceasing first and then arising, therefore, it does not arise where it first arose.
Or 'without interval' (無間) means continuity; 'with interval' (有間) means interruption. Near and far can be known. Or it arises from change right here, such as bowing to the Buddha, because it does not leave the place. In explaining 'manifestation of action' (表業), 'action uses movement and transformation as its basis' (業用為依動轉差別), 'action use' (業用) refers to volitional action (思業). Based on this, various transformations of form and movement are called 'manifestation of form' (表色).
In explaining the 'three forms' (三色), 'that which is traveled by the eye, etc.' (是眼等所行) means that which is traversed. 'Object' (境界) means that which is gazed upon and taken. 'Object of cognition' (所緣) means that which is contemplated with characteristics.
In explaining 'good, bad, and distinct manifestations' (好惡顯別), only saying 'manifestation' (顯) is to bring up the fundamental real form; the secondary and false can be known.
'Appearing as a manifestation of form' (似色顯現): these three dependent forms (依他之色) appear similar to the real form that is grasped. Therefore, the Abhidharma (對法論) says 'discrimination of similar form' (似色了別), or that which is taken by the eye-consciousness and mind-consciousness is similar to the form transformed by the fundamental consciousness (本識), so it is called 'similar form' (似色).
There are three aspects to the auxiliary text: 1. presenting the substance; 2. clarifying the similarities and differences in the object of cognition and characteristics; 3. differences in seeds. How many mental factors are associated with the five consciousnesses? The text below says fifty-three. According to the Vijñaptimātratāsiddhi (成唯識論), there are roughly two views. One view says there are thirty, removing twenty-three, namely the five Viniścaya-sthāna (別境) [determinations], Praśrabdhi (輕安) [ease] among the wholesome factors, three among the afflictions, twelve Upakleśa (隨煩惱) [secondary afflictions] (the ten minor ones plus evil desire and superior understanding), and two indeterminate factors. The second view says there are thirty-six, removing seventeen, namely three afflictions, ten secondary afflictions, and four indeterminate factors. Therefore, this says that in the causal stage, the unconditioned stage is together with twenty-one, pervasive mental factors, determinations, and eleven wholesome factors, the same object of cognition but different characteristics. The Vijñaptimātratāsiddhi also says that although the characteristics are different, the time and basis are the same, and the object of cognition is the same, so it is called association. The two texts are different, as explained in the third volume of the Vijñaptimātratāsiddhi Commentary (唯識疏). Having four meanings is called association, as explained in the fifty-fifth chapter of the Yogācārabhūmi-śāstra (抉擇).
Each from its own seed.
生者。此據實心所。非彼假者。亦別種生。
作業有六。初四后二。初四中。一自他境因果位別故。二自共相。處自相故非餘二。三去來今。唯因非果。現在故。四間相續。有二說。一云一切位定爾。一云不據等流心。后二者。一隨他起。自力微故。二得異熟。牽果勢勝故。
隨他有三。一自不能起隨意轉。抉擇具釋。二自不善惡由意引。三自不能為轉。但能為隨轉發諸業。能得愛非愛果者。不同大眾等部。五唯無記故。
聲有四文。第三所緣有六。一出體。二差別。三明同異。四好惡異。五名異。六顯耳等境。俳戲叫者。散樂行主之叫聲也。因俱聲者。二具四大生一聲故。依之有名造故。香味觸分段如聲可知。別科可悉。
觸異名中。堅耎動暖。地水風火。如次配之。自餘一切總別義門。如對法第一卷疏。香味觸三列差別已。
言所嗅等者。閤中得故。不同色聲。色聲無之。其五心如下第三。及唯識第四卷釋。並五心章。初說三心者。諸心生時多起三故。后二心不定。第三心后。方有染凈。染凈後有等流五識。等流五識不由自力生。由意引故生。故經爾所時。眼意二識。恒相續轉。意地第二。六七八識。同依意根。略去識身相應三語。故但言意。又實義門。雖有八識。然隨機門。但
有六識。六七八識。同第六攝。就所依名故但言意。所依非色。或離於身。猶如心受故。不言身相應。準前故略不說。又六七八。雖皆有心意識義。心法意處。識蘊攝故。然意義等故但言意。皆是思量意根攝故。八心義強。六識義強。故不說名心地識地。身相應言。皆略不說。
地義如前。地文分二。初結前生后。后依問解釋。釋中復二。初以五門分別地體。后第三卷中。復以十門解釋地義。
第三卷之中。嗢拖南曰。自性及所依。所緣助伴業。由此五種門。諸心差別轉。后嗢拖南曰。色聚相應品。世相及與緣。善等差別門。巧便事為后。差別門有三。一三性別。二增處別。三釋處名別。故有十門。初文復二。初標列。后別釋。
所隨依止性。所隨所依附。依止性者。此中初句。顯第八現識。與有漏種。為所依止。故名所隨。隨成有漏等故。后句顯與無漏種子。為所依附所隨依止性。雖復依止義同。無漏不等。故名依附。又初句。顯有漏種子。隨逐本識。成有漏無記。用依體義。后句顯此種子。雖依本識生善染等功能仍異。非唯全一。故名依附。用各別義。又初句。謂種子。依于現行。名所隨依止性。種子性為能隨。依止現識故。后句顯此現行所隨依止識。附於前種子能依止性。更互相依。二俱名
【現代漢語翻譯】 有六識（liù shí）：眼識、耳識、鼻識、舌識、身識、意識。六、七、八識（liù qī bā shí：末那識、阿賴耶識）都屬於第六意識（dì liù yìshí：意識）所攝。因為是所依之名，所以只說『意』。所依不是色法（sè fǎ：物質現象），或者可以離開身體，就像心和感受一樣，所以不說與身體相應。參照前面的說法，所以省略不說。而且六、七、八識雖然都有心、意識的含義，心法（xīn fǎ：精神現象）、意處（yì chù：意識的領域）、識蘊（shí yùn：識別的集合）所攝，但意義相同，所以只說『意』。都是思量意根（sīliáng yì gēn：思考的根本）所攝。第八識（dì bā shí：阿賴耶識）的心義強，第六識的識義強，所以不說名為心地識地。『身相應』等都省略不說。
『地』的含義如前所述。『地』的文義分為兩部分。第一部分總結前文，引出後文。第二部分依據提問進行解釋。解釋中又分為兩部分。第一部分以五種方式分別說明『地』的體性。第二部分在第三卷中，又以十種方式解釋『地』的含義。
在第三卷中，偈頌（jì sòng：總結性的詩句）說：『自性及所依，所緣助伴業，由此五種門，諸心差別轉。』後面的偈頌說：『色聚相應品，世相及與緣，善等差別門，巧便事為后。』差別門有三種：一是三性別（sān xìng bié：三種性質的差別），二是增處別（zēng chù bié：增長處的差別），三是釋處名別（shì chù míng bié：解釋處所名稱的差別）。所以有十種方式。第一部分文義又分為兩部分：一是標列（biāo liè：標明列舉），二是別釋（bié shì：分別解釋）。
『所隨依止性，所隨所依附，依止性者。』這裡第一句，顯示第八現識（dì bā xiànshí：阿賴耶識的顯現）與有漏種子（yǒu lòu zhǒngzi：有煩惱的種子）作為所依止，所以名為『所隨』，隨順成就煩惱等。后一句顯示與無漏種子（wú lòu zhǒngzi：無煩惱的種子）作為所依附，『所隨依止性』，雖然依止的含義相同，但無漏不等同，所以名為『依附』。而且第一句，顯示有漏種子隨逐本識（běn shí：根本識），成就煩惱無記，用依體義。后一句顯示此種子，雖然依于本識生善染等功能仍然不同，並非完全相同，所以名為『依附』，用各自不同的含義。而且第一句，指種子依于現行（xiàn xíng：顯現的行為），名為『所隨依止性』，種子性為能隨，依止現識的緣故。后一句顯示此現行所隨依止識，附於前種子能依止性，更互相依，二者都名為...
【English Translation】 There are six consciousnesses (liù shí): eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. The sixth, seventh, and eighth consciousnesses (liù qī bā shí: Manas consciousness, Alaya consciousness) are all included within the sixth consciousness (dì liù yìshí: mind consciousness). Because it is named after what it relies on, it is simply called 'mind' (意). What it relies on is not form (sè fǎ: material phenomena), or it can be separate from the body, like the mind and feelings, so it is not said to be corresponding to the body. Referring to the previous explanation, it is omitted. Moreover, although the sixth, seventh, and eighth consciousnesses all have the meaning of mind and consciousness, they are included within the mental phenomena (xīn fǎ: mental phenomena), the realm of mind (yì chù: the realm of consciousness), and the aggregate of consciousness (shí yùn: the collection of recognition), but their meanings are the same, so it is simply called 'mind'. They are all included within the thinking mind-root (sīliáng yì gēn: the root of thinking). The meaning of 'mind' is strong in the eighth consciousness (dì bā shí: Alaya consciousness), and the meaning of 'consciousness' is strong in the sixth consciousness, so it is not called mind-ground or consciousness-ground. The phrase 'corresponding to the body' is also omitted.
The meaning of 'ground' is as previously stated. The meaning of 'ground' is divided into two parts. The first part summarizes the previous text and introduces the following text. The second part explains based on questions. The explanation is further divided into two parts. The first part explains the nature of 'ground' in five ways. The second part, in the third volume, explains the meaning of 'ground' in ten ways.
In the third volume, the verse (jì sòng: summarizing verse) says: 'Self-nature and what it relies on, object, assistant, and action, through these five gates, the differences of all minds turn.' The following verse says: 'Aggregate of form, corresponding qualities, worldly appearances and conditions, differences of good and so on, skillful means are last.' There are three kinds of difference gates: first, the difference of three natures (sān xìng bié: difference of three natures), second, the difference of increasing places (zēng chù bié: difference of increasing places), and third, the difference of explaining place names (shì chù míng bié: difference of explaining place names). Therefore, there are ten ways. The meaning of the first part is further divided into two parts: first, marking and listing (biāo liè: marking and listing), and second, separate explanation (bié shì: separate explanation).
'What follows and relies on nature, what follows and depends on, the nature of reliance.' Here, the first sentence shows that the eighth manifest consciousness (dì bā xiànshí: manifestation of Alaya consciousness) and the seeds of defilement (yǒu lòu zhǒngzi: seeds of affliction) are what it relies on, so it is called 'what follows', following and accomplishing afflictions and so on. The second sentence shows that it relies on the seeds of non-defilement (wú lòu zhǒngzi: seeds of non-affliction), 'what follows and relies on nature', although the meaning of reliance is the same, non-defilement is not the same, so it is called 'depends on'. Moreover, the first sentence shows that the seeds of defilement follow the original consciousness (běn shí: original consciousness), accomplishing defilement and non-memory, using the meaning of relying on the substance. The second sentence shows that although these seeds rely on the original consciousness to produce good, defiled, and other functions, they are still different, not completely the same, so it is called 'depends on', using the meaning of each being different. Moreover, the first sentence refers to the seeds relying on manifestation (xiàn xíng: manifest behavior), called 'what follows and relies on nature', the seed nature is what can follow, relying on the manifest consciousness. The second sentence shows that this manifest behavior follows and relies on consciousness, attached to the previous seed's ability to rely on nature, relying on each other, both are called...
心。由種子具積集義故名心。現行是種子所集起故名心。
意謂恒行意及六識身無間滅依者。此中通明過去六識名意。非唯第七。一切皆有依止義故。據實此意唯取第七。如成唯識。攝大乘論。釋心意識三種別義。然薩婆多。以名義業世施設。釋此三異。與此不同。七八兩識。俱以十門。第六意識以九門釋。廣如唯識。
彼所依者。俱有。等無間依。謂意者。其俱有依。唯識第四。略有四說。一云。七八無俱依。第六有此依。謂即末那。二云六以七五。為俱有依。七以八為依。八無此依。三云。六七如前第八以第七及五根為依。種子識。以第八及能熏為俱有依。四云。第六意識。以七八為依。七八識更互為依。廣如彼說 此中言俱有依謂意者。前第一師解云。此文唯說第六識俱依。七八無故。第二解云。第六意識所依。七五。內意處中。俱意處故。七依第八。第八亦是意處攝故。故名為意。八無此依。第三解云。六七同前。第八亦以第七為依。種子亦以能熏及第八為依。俱意處故。故名依意。此說三界俱決定依。五根不定。故略不說。第四解云。第六意識所依七八。及七八更互相依。俱意處故。併名為意。由此論云俱有依謂意。若不爾者。何簡別心意識三。有依無依。而今通言俱有依謂意。故第四說。最
【現代漢語翻譯】 現代漢語譯本 心。之所以稱為『心』，是因為它具有積聚種子的含義。現行的心識是種子積聚生起的結果，所以也稱為『心』。
『意』指的是持續執行的意根以及六識身（眼識、耳識、鼻識、舌識、身識、意識）的無間滅依。這裡普遍指過去六識為『意』，而不僅僅是第七識（末那識）。因為一切識都有所依止的含義。但實際上，『意』特指第七識，正如《成唯識論》和《攝大乘論》中解釋心、意、識三種區別的意義。然而，薩婆多部（一切有部）從名稱、意義、作用和世俗施設的角度來解釋這三者的不同，與此處的解釋不同。第七識和第八識（阿賴耶識）都用十個方面來解釋，第六意識用九個方面來解釋，詳細內容見《唯識論》。
『彼所依』指的是俱有依和等無間依。所謂『意』，指的是俱有依。在《唯識》第四卷中，對此略有四種說法：第一種說法認為，第七識和第八識沒有俱有依，只有第六識有此依，即末那識。第二種說法認為，第六識以第七識和前五識為俱有依，第七識以第八識為依，第八識沒有此依。第三種說法認為，第六識和第七識與前述相同，第八識以第七識和五根為依，種子識以第八識和能熏習的法為俱有依。第四種說法認為，第六意識以第七識和第八識為依，第七識和第八識相互為依，詳細內容見《唯識論》。這裡所說的『俱有依謂意』，第一種解釋認為，此文只說了第六識的俱有依，第七識和第八識沒有。第二種解釋認為，第六意識所依的第七識和前五識，都在意處之中，都是意處。第七識依第八識，第八識也屬於意處所攝，所以稱為『意』，第八識沒有此依。第三種解釋認為，第六識和第七識與前述相同，第八識也以第七識為依，種子也以能熏習的法和第八識為依，都是意處，所以稱為『依意』。這裡說的是三界（欲界、色界、無色界）的俱有決定依，五根是不定的，所以略而不說。第四種解釋認為，第六意識所依的第七識和第八識，以及第七識和第八識相互為依，都是意處，都稱為『意』。因此論中說『俱有依謂意』。如果不是這樣，又如何區分心、意、識三者有依和無依的區別呢？而現在普遍說『俱有依謂意』，所以第四種說法最為合理。
【English Translation】 English version 『Heart/Mind (Citta)』 is so named because it has the meaning of accumulating seeds. The present mind is the result of the accumulation of seeds, so it is also called 『Heart/Mind (Citta).』
『Intellect/Thinking (Manas)』 refers to the constantly operating root of intellect and the uninterrupted cessation support of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Here, the past six consciousnesses are generally referred to as 『Intellect/Thinking (Manas),』 not just the seventh consciousness (Manas-vijnana). Because all consciousnesses have the meaning of being supported. But in reality, 『Intellect/Thinking (Manas)』 specifically refers to the seventh consciousness, as explained in the 『Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-only)』 and the 『Mahayana-samgraha (Compendium of the Mahayana)』 regarding the three different meanings of heart/mind, intellect/thinking, and consciousness. However, the Sarvastivada school explains the differences between these three from the perspectives of name, meaning, function, and worldly designation, which differs from the explanation here. The seventh and eighth consciousnesses (Alaya-vijnana) are both explained using ten aspects, and the sixth consciousness is explained using nine aspects, as detailed in the 『Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-only).』
『That which is relied upon』 refers to the co-existent support and the immediately preceding support. The so-called 『Intellect/Thinking (Manas)』 refers to the co-existent support. In the fourth volume of the 『Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-only),』 there are four brief explanations of this: The first explanation is that the seventh and eighth consciousnesses do not have co-existent support, only the sixth consciousness has this support, which is the Manas-vijnana. The second explanation is that the sixth consciousness relies on the seventh consciousness and the first five consciousnesses as co-existent support, the seventh consciousness relies on the eighth consciousness, and the eighth consciousness does not have this support. The third explanation is that the sixth and seventh consciousnesses are the same as described above, the eighth consciousness relies on the seventh consciousness and the five sense organs, and the seed consciousness relies on the eighth consciousness and the conditioning force as co-existent support. The fourth explanation is that the sixth consciousness relies on the seventh and eighth consciousnesses, and the seventh and eighth consciousnesses rely on each other, as detailed in the 『Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-only).』 Here, the phrase 『co-existent support refers to intellect/thinking (Manas)』 is interpreted by the first explanation as only referring to the co-existent support of the sixth consciousness, while the seventh and eighth consciousnesses do not have it. The second explanation is that the seventh consciousness and the first five consciousnesses, which the sixth consciousness relies on, are all within the realm of intellect/thinking (Manas), and are all intellect/thinking (Manas). The seventh consciousness relies on the eighth consciousness, and the eighth consciousness is also included in the realm of intellect/thinking (Manas), so it is called 『Intellect/Thinking (Manas),』 and the eighth consciousness does not have this support. The third explanation is that the sixth and seventh consciousnesses are the same as described above, the eighth consciousness also relies on the seventh consciousness, and the seed also relies on the conditioning force and the eighth consciousness, all of which are intellect/thinking (Manas), so it is called 『relying on intellect/thinking (Manas).』 This refers to the co-existent and definite support of the three realms (desire realm, form realm, formless realm), while the five sense organs are indefinite, so they are briefly omitted. The fourth explanation is that the seventh and eighth consciousnesses, which the sixth consciousness relies on, and the seventh and eighth consciousnesses relying on each other, are all intellect/thinking (Manas), and are all called 『Intellect/Thinking (Manas).』 Therefore, the treatise says 『co-existent support refers to intellect/thinking (Manas).』 If this were not the case, how would we distinguish between the support and non-support of heart/mind, intellect/thinking, and consciousness? And now it is generally said that 『co-existent support refers to intellect/thinking (Manas),』 so the fourth explanation is the most reasonable.
為中理。
等無間依唯識三說。一云。第六識以前六識為依。七八唯以自類為依。二云。第六意識。用前自類。或第七八為開導依。七以自類。第六為依。第八以自類。及第六七。為開導依。三云。六七八識。各以自類。為開導依。最為中理。三釋雖別。並不違此文。
種子依如前說者。唯識第七云。依止者。謂前六識。以根本識。為共親依。故六依八。彼第四卷釋七依八有二說。一云。唯依種子。二云。亦依現行。此第八心既通種現。種現相依。更互無失。
彼所緣謂一切法如所應者。唯識第二說。第八識緣執受處。即諸種子。及有根身。器世間等。對法論說。緣五色根。四塵一分。除聲。抉擇五十五說。緣五色根。五外界一分。解深密經等。與唯識同。唯識解。緣處有三說。一云。凡聖九地。通緣一切五塵。二云。現居及當生者。變為此界。三云。若於自身。可有持用。便變為彼。即自界自地自類變是。此說一切共受用者。若別受用。準此應知。鬼人天等所見異故。於他身處。亦變似塵。受用他故。唯緣有漏種。非無漏種。緣有根身。彼有二說。一云。亦變他根。二唯變自根。前來且說業力所變。外器內身。界地差別。若通若定若法威力。界地自他則不決定。不緣心等。皆如彼文。第七緣境。
唯識第四有四說。一云。緣第八識體。及相應法。二云。但緣第八識見相二分。三云。但緣第八現識及種。四云。唯緣第八識見分。如彼疏釋緣見之義。第六識緣一切。其義可知。此中通言緣共境故。謂一切法。如前說異。復言如應不共境者。不共五識故。
彼助伴者。謂作意。乃至尋伺。文分為六。一列數。二明境行同異。三明時同體別。四各別種生。五相應。六有行相等。此說五十三諸心所法。對法說五十五。百法顯揚。說五十一。如對法第一疏會。並解諸門義。遍行五。如唯識第三及第五。別境五。如彼第五。善煩惱隨煩惱。如唯識第六。不定四。如唯識第七。廣引義門釋之。今此第八識。唯遍行五俱。第七識彼第四有五釋。一云。唯九俱。謂遍行五。四煩惱。二云。十五俱。謂前九。五隨煩惱。並別境慧。三云。十九俱。謂前九法。六隨煩惱。並念定慧。及加惛沈。四云。有二十四。俱謂前九法。十隨煩惱。加別境五。五云。有十八俱。謂前九法。八隨煩惱。並別境慧。此說因位。若無漏位。三皆得與二十一俱。如五識說。皆如彼釋。意識一切。如理易知。如是等輩俱有相應者。如成唯識第六卷說。慢見疑忿等九。除害。如是等法。所翻諸善。及抉擇中。引雜事說。研求大欲等諸隨煩惱皆助伴故更互相
【現代漢語翻譯】 現代漢語譯本 關於唯識第四，有四種說法：第一種說法是，緣于第八識的自體（Ālayavijñāna，阿賴耶識，儲存所有經驗的根本識）以及相應的法（Dharma，佛法，宇宙真理）。第二種說法是，僅僅緣于第八識的見分和相分（見分是能認識的主觀部分，相分是被認識的客觀部分）。第三種說法是，僅僅緣于第八識的現識和種子（現識是顯現的意識，種子是潛在的意識）。第四種說法是，僅僅緣于第八識的見分。就像疏文解釋緣見的意義一樣。第六識（意識，Manovijñāna）緣於一切，其意義可以理解。這裡總的來說是緣于共同的境界。所謂一切法，就像前面所說的不同。又說如應的不共境界，是不與前五識（眼識，耳識，鼻識，舌識，身識）共同的。
那些助伴，指的是作意（注意力，Manasikara）乃至尋（粗略思考，Vitarka）伺（精細思考，Vicara）。文分為六個部分：一是列舉數目，二是說明境界和行為的同異，三是說明時間相同而本體不同，四是各自的種子生起，五是相應，六是有行相等。這裡說的是五十三種心所法（Caitasikas，心理活動）。《對法》（Abhidharma，阿毗達摩，佛教哲學）中說五十五種，《百法顯揚》中說五十一種。就像《對法》第一疏的會解，並解釋各種門義。遍行五（五種普遍存在的心所），就像《唯識》第三和第五中說的。別境五（五種針對特定對象的心所），就像第五中說的。善、煩惱、隨煩惱，就像《唯識》第六中說的。不定四（四種不確定的心所），就像《唯識》第七中說的。廣泛引用義門來解釋它。現在這第八識，只有遍行五俱有。第七識（末那識，Manas），關於它的第四，有五種解釋：第一種說法是，只有九個俱有，即遍行五和四煩惱（貪，嗔，癡，慢）。第二種說法是，十五個俱有，即前面的九個，五個隨煩惱（忿，恨，覆，惱，嫉，慳，誑，諂，害，憍），以及別境慧（智慧，Prajna）。第三種說法是，十九個俱有，即前面的九個法，六個隨煩惱（加上無慚，無愧），以及念（記憶，Smrti）、定（禪定，Samadhi）、慧，以及加上惛沈（昏沉，Styana）。第四種說法是，有二十四個俱有，即前面的九個法，十個隨煩惱（加上掉舉，惡作），加上別境五。第五種說法是，有十八個俱有，即前面的九個法，八個隨煩惱（除去無慚，無愧），以及別境慧。這裡說的是因位（修行位）。如果是在無漏位（證悟位），三種都可以與二十一個俱有，就像五識所說的那樣。都像那裡解釋的一樣。意識的一切，按照道理很容易理解。像這樣等輩俱有相應，就像《成唯識論》第六卷所說的那樣。慢、見、疑、忿等九個，除去害。像這樣等法，所翻譯的各種善，以及抉擇中，引用雜事說，研求大欲等各種隨煩惱都是助伴，所以互相...
【English Translation】 English version Regarding the fourth aspect of Consciousness-Only (Vijñānavāda), there are four views: The first view is that it cognizes the substance of the eighth consciousness (Ālayavijñāna, storehouse consciousness, the fundamental consciousness that stores all experiences) and its associated Dharmas (Dharma, Buddhist teachings, the truth of the universe). The second view is that it only cognizes the seeing-aspect (the subjective aspect of cognition) and the object-aspect (the objective aspect of cognition) of the eighth consciousness. The third view is that it only cognizes the manifest consciousness and the seeds of the eighth consciousness (manifest consciousness is the consciousness that is currently active, seeds are the potential consciousness). The fourth view is that it only cognizes the seeing-aspect of the eighth consciousness. The meaning of cognizing the seeing-aspect is explained in the commentary. The sixth consciousness (Manovijñāna, mind consciousness) cognizes everything, and its meaning is understandable. Here, it generally refers to cognizing the common realm. The so-called all Dharmas are different as mentioned before. Furthermore, it is said that the non-common realm is not shared with the first five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness).
Those assistants refer to attention (Manasikara) and even initial thought (Vitarka) and sustained thought (Vicara). The text is divided into six parts: first, listing the numbers; second, explaining the similarities and differences of the realms and actions; third, explaining that the time is the same but the substance is different; fourth, the arising of individual seeds; fifth, correspondence; and sixth, having similar actions. Here, it refers to the fifty-three mental factors (Caitasikas). The Abhidharma (Abhidharma, Buddhist philosophy) mentions fifty-five, and the Hundred Dharmas Exposition mentions fifty-one. It is like the explanation in the first commentary of the Abhidharma, and it explains the meanings of various doors. The five pervasive mental factors, as mentioned in the third and fifth sections of Consciousness-Only. The five object-specific mental factors, as mentioned in the fifth section. Goodness, afflictions, and secondary afflictions, as mentioned in the sixth section of Consciousness-Only. The four indeterminate mental factors, as mentioned in the seventh section of Consciousness-Only. It extensively cites the meanings to explain it. Now, this eighth consciousness only has the five pervasive mental factors together. Regarding the seventh consciousness (Manas), there are five explanations for its fourth aspect: The first view is that only nine are together, namely the five pervasive mental factors and the four afflictions (greed, hatred, delusion, pride). The second view is that fifteen are together, namely the previous nine, the five secondary afflictions (anger, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, harmfulness, arrogance), and the wisdom (Prajna) of the object-specific mental factors. The third view is that nineteen are together, namely the previous nine Dharmas, the six secondary afflictions (adding shamelessness, lack of remorse), and mindfulness (Smrti), concentration (Samadhi), wisdom, and adding dullness (Styana). The fourth view is that twenty-four are together, namely the previous nine Dharmas, the ten secondary afflictions (adding restlessness, regret), and the five object-specific mental factors. The fifth view is that eighteen are together, namely the previous nine Dharmas, the eight secondary afflictions (removing shamelessness, lack of remorse), and the wisdom of the object-specific mental factors. Here, it refers to the causal stage (the stage of practice). If it is in the non-outflow stage (the stage of enlightenment), all three can be together with twenty-one, as mentioned in the five consciousnesses. All are explained as there. Everything of the consciousness is easily understood according to reason. Those who are together and corresponding in this way are as mentioned in the sixth volume of the Treatise on Establishing Consciousness-Only. Pride, views, doubt, anger, etc., nine, removing harmfulness. Like these Dharmas, the various translated goodnesses, and in the determination, citing miscellaneous matters, researching great desire and other various secondary afflictions are all assistants, so they mutually...
應者。非定互相應如其所應。故如對法疏第二卷釋。五十一心所頌云。五法五俱起。九法必六俱。九法定十四。二十一十五。三法起十六。八法十七俱。是心所俱生。智者應當學。廣如對法第二卷疏。若五十三心所。其數不定。思之可知。
有行相者。謂行解相狀。唯有為緣。非無為緣。無分別智。無相狀故。如識自影。有二行相。一影像相分。取本質境。行解相故。二即見分。取親相分。行解相分。若取通義。行境體相。名為行相。通無為緣。理無妨矣。有為緣中。準前有二。並自證分等。各望所緣。思準應悉。若影像名行相。即本質為所緣。體一名同。行相體別。故名不同。若見分名行相。即親相分。體雖各別。相似名同一。見分體解。各各異故。名為不同。如唯識第二第三疏解。
作業中。文有二。初明對五識業。后明不共業。初文有七。一境分齊。二自共相。共相無體。唯假建立。如唯識第二疏釋。三世。四斷續。五為轉隨轉發業為因等起名轉。為剎那等起名隨轉。六招異熟。七引他自識。或能為率爾。引他尋求。或為染凈。引他等流。第六識通有此七義。七八識有五門。除發業招異熟。有餘五分。不共業中。初標列十五門。后別十四段釋。雜心六事不共。謂離欲。及退。斷善根。並續。受生。
【現代漢語翻譯】 現代漢語譯本：應者。並非固定地相互對應，而是根據情況相應。因此，如《對法疏》第二卷所解釋，五十一心所頌說：『五法五俱起，九法必六俱，九法定十四，二十一十五，三法起十六，八法十七俱，是心所俱生，智者應當學。』 詳細內容見《對法》第二卷疏。如果算上五十三心所，其數量是不確定的，可以思考得知。
有行相者，指的是行解的相狀。它只以有為法為所緣，不以無為法為所緣。因為無分別智沒有相狀。例如，識的自影有二種行相：一是影像相分，它取本質境，具有行解的相狀；二是見分，它取親相分，具有行解相分。如果取通義，將行境的體相稱為行相，那麼它也可以以無為法為所緣，在道理上沒有妨礙。在以有為法為所緣的情況下，參照前面的說法，有二種行相，加上自證分等，各自針對所緣境，仔細思考應該可以明白。如果影像被稱為行相，那麼本質就是所緣，體一名同，行相體別，所以名稱不同。如果見分被稱為行相，那麼親相分，體雖然各別，但相似，名稱相同。見分的體解，各自不同，所以名稱不同。如《唯識》第二第三疏所解釋。
作業中，文分二部分。首先說明對五識的作業，然後說明不共業。在說明對五識的作業部分，有七點：一、境的分齊；二、自共相，共相沒有實體，只是假立，如《唯識》第二疏所解釋；三、三世；四、斷續；五、為轉隨轉發業為因等起名為轉，為剎那等起名為隨轉；六、招異熟；七、引他自識，或者能為率爾，引他尋求，或者為染凈，引他等流。第六識普遍具有這七種意義。第七、八識有五門，除了發業、招異熟，有其餘五分。在不共業中，首先標列十五門，然後分別解釋十四段。雜心六事不共，指的是離欲，以及退、斷善根，並續、受生。
【English Translation】 English version: The responders. It's not a fixed mutual correspondence, but corresponds according to the situation. Therefore, as explained in the second volume of the 'Commentary on Abhidharma', the verse of the fifty-one mental factors says: 'Five dharmas arise together with five, nine dharmas must arise together with six, nine are determined to be fourteen, twenty-one are fifteen, three dharmas arise sixteen, eight dharmas arise seventeen together, these mental factors arise together, the wise should learn.' Detailed content can be found in the commentary on the second volume of 'Abhidharma'. If counting fifty-three mental factors, the number is uncertain, which can be understood through contemplation.
Having characteristics (行相, xíngxiàng) refers to the appearance of understanding and cognition. It only takes conditioned dharmas (有為法, yǒu wéi fǎ) as its object, not unconditioned dharmas (無為法, wú wéi fǎ), because non-discriminating wisdom (無分別智, wú fēn bié zhì) has no characteristics. For example, the self-image of consciousness has two kinds of characteristics: one is the image aspect (影像相分, yǐngxiàng xiāng fēn), which takes the essential realm (本質境, běnzhì jìng) and has the characteristics of understanding and cognition; the other is the seeing aspect (見分, jiàn fēn), which takes the immediate aspect (親相分, qīn xiāng fēn) and has the characteristics of understanding and cognition. If taking the general meaning, calling the essence of the object of cognition as characteristic, then it can also take unconditioned dharmas as its object, which is not contradictory in principle. In the case of taking conditioned dharmas as its object, referring to the previous statement, there are two kinds of characteristics, plus the self-awareness aspect (自證分, zì zhèng fēn) etc., each targeting the object of cognition, careful consideration should make it clear. If the image is called characteristic, then the essence is the object, the essence and name are the same, the characteristic and essence are different, so the names are different. If the seeing aspect is called characteristic, then the immediate aspect, although the essence is different, but similar, the names are the same. The understanding and cognition of the seeing aspect are different, so the names are different. As explained in the second and third commentaries of 'Vijnaptimatrata'.
In action (作業, zuòyè), the text is divided into two parts. First, it explains the action on the five consciousnesses, and then it explains the non-common action (不共業, bù gòng yè). In the part explaining the action on the five consciousnesses, there are seven points: 1. The boundaries of the realm; 2. Self and common characteristics, the common characteristics have no substance, but are provisionally established, as explained in the second commentary of 'Vijnaptimatrata'; 3. The three times; 4. Interruption and continuation; 5. 'For transformation and subsequent transformation', arising due to the cause of action is called transformation, arising due to the moment is called subsequent transformation; 6. Inviting different maturation; 7. Leading other's self-consciousness, or being able to be rash, leading others to seek, or being pure or impure, leading others to homogeneous flow. The sixth consciousness universally has these seven meanings. The seventh and eighth consciousnesses have five aspects, except for initiating action and inviting different maturation, there are the remaining five aspects. In the non-common action, first, fifteen aspects are listed, and then fourteen paragraphs are explained separately. The six non-common matters of miscellaneous mind refer to detachment from desire, as well as regression, cutting off roots of goodness, and continuation, receiving birth.
命終。大乘不唯十五。更有悔憂等。故論說等言應說頌曰。分別審所緣。醉狂夢覺悶。醒發業離欲。退斷續死生。由合死生。一段明之。故成十四。七分別義。如下第五。唯識第七。對法第二卷疏解。有相分別若依對法。攝三分別中。自性隨念二。以五識無自性。自性體尋故。七分別中。任運分別。即五識故。今此論中。自性分別。即是任運。故說有相。謂于先所受義。唯攝隨念。故與彼論。寬狹不同。或此與對法。兩門俱同。先所受義。則攝自性。隨念分別。等流心位。有相分別。緣前率爾心位所受境故。不如前解。若攝自性。與任運何別。無相分別。由過現境。所引未來欲。得分別名。隨前引上二分別。對法唯依法。此中通說人。善名即解語言。不善名言返此。
威儀工巧處者。有三解。一云。威儀。謂表色。路體則四塵。四塵是彼所依。故說威儀路。但言威儀。不言路者。非四塵故。二云。威儀四塵為性。路即發彼心。與彼為依說心為路。工巧處亦爾。但是五塵四塵別故。三云。威儀多於道路施設。工巧多於處所施設。故各別名。其實相似。七分別以尋伺。或五七八識為體。任運分別。是五七八識故。七唯有漏。有通無漏。唯識第七解。
如理所引謂不增益非真實有如四顛倒者。四倒是增益。體非
【現代漢語翻譯】 現代漢語譯本： 命終時的情況。大乘不僅僅有十五種心識活動，還有後悔、憂愁等等。所以論中說『等』字，應該用頌文來解釋：『分別審所緣，醉狂夢覺悶，醒發業離欲，退斷續死生。』由『合死生』這一段來闡明，所以總共有十四種。七種分別義，如下文第五點所述。《唯識》第七，《對法》第二卷疏解中說，有相分別如果依照《對法》的說法，包含三種分別中的自性分別和隨念分別。因為五識沒有自性，自性是尋伺的體性。七種分別中，任運分別就是五識。現在這部論中，自性分別就是任運分別，所以說有相，是指對於先前所領受的意義，只包含隨念。因此與《對法》的說法，寬窄不同。或者這部論與《對法》兩種說法都相同，先前所領受的意義，就包含自性分別和隨念分別。等流心位是有相分別，緣于先前率爾心位所領受的境界，所以不如前面的解釋。如果包含自性分別，與任運分別有什麼區別？無相分別，由過去和現在的境界，所引發的未來欲求，得到分別的名稱。隨前文所引的兩種分別，《對法》只依法，這裡普遍說人。善名言就是理解語言，不善名言則相反。 威儀、工巧、處所，有三種解釋。一種說法是，威儀是指表色，路的體性則是四塵。四塵是表色所依賴的，所以說威儀路。只說威儀，不說路的原因，是因為不是四塵的緣故。第二種說法是，威儀以四塵為體性，路就是引發四塵的心，以心為四塵所依賴，所以說心為路。工巧處也是這樣。只是五塵和四塵有所區別。第三種說法是，威儀多在道路上施設，工巧多在處所上施設，所以各有不同的名稱，其實相似。七種分別以尋伺，或者五、七、八識為體性。任運分別，是五、七、八識的緣故。七種分別只有有漏，有相分別通於有漏和無漏。《唯識》第七有解釋。 如理所引，是指不增益非真實存在的，如四種顛倒。四種顛倒是增益，體性並非如此。
【English Translation】 English version: The state at the end of life. The Mahayana tradition includes more than just fifteen types of mental activities; there are also regret, sorrow, and so on. Therefore, the treatise mentions 'etc.,' which should be explained using verses: 'Discriminatingly examining the object, intoxicated, mad, dreaming, awake, and dull, awakened, generating karma, detached from desire, regressing, ceasing, continuing, death, and birth.' This is clarified by the section 'combining death and birth,' so there are fourteen in total. The seven types of discrimination are as described in point five below. The seventh chapter of the Vijnaptimatrata and the commentary on the second chapter of the Abhidharmasamuccaya state that if 'with-image' discrimination is based on the Abhidharma, it includes the 'self-nature' and 'recollection' discriminations from the three discriminations. This is because the five consciousnesses do not have self-nature, and self-nature is the nature of seeking and examining. Among the seven discriminations, 'effortless' discrimination is the five consciousnesses. In this treatise, 'self-nature' discrimination is 'effortless' discrimination, so it is said to be 'with-image,' referring to only including recollection regarding the meaning previously received. Therefore, it differs in scope from the Abhidharma. Alternatively, this treatise and the Abhidharma may be the same in both aspects; the meaning previously received includes both 'self-nature' and 'recollection' discriminations. 'Equal-flowing' mental states are 'with-image' discriminations, relating to the objects received by the previous 'initial' mental states, so it is not like the previous explanation. If it includes 'self-nature' discrimination, what is the difference from 'effortless' discrimination? 'Without-image' discrimination obtains the name of discrimination from the future desires generated by past and present objects. Following the two discriminations mentioned earlier, the Abhidharma only relies on the Dharma, while this treatise speaks universally of people. 'Good name' means understanding language, while 'bad name' means the opposite. Regarding 'mannerisms, crafts, and places,' there are three explanations. One explanation is that 'mannerisms' refer to visible forms, and the nature of 'paths' is the four elements. The four elements are what visible forms rely on, so it is called the 'path of mannerisms.' The reason for only saying 'mannerisms' and not 'path' is because it is not the four elements. The second explanation is that 'mannerisms' are characterized by the four elements, and the 'path' is the mind that generates the four elements, with the mind being what the four elements rely on, so the mind is called the 'path.' The same applies to 'crafts and places,' except that there is a distinction between the five elements and the four elements. The third explanation is that 'mannerisms' are mostly applied to paths, and 'crafts' are mostly applied to places, so they have different names, but they are actually similar. The seven discriminations are based on seeking and examining, or the five, seven, and eight consciousnesses. 'Effortless' discrimination is due to the five, seven, and eight consciousnesses. The seven discriminations are only defiled, while 'with-image' discrimination is common to both defiled and undefiled. The seventh chapter of the Vijnaptimatrata provides an explanation. 'Reasonably led' refers to not adding to what is not truly existent, such as the four inversions. The four inversions are additions, and their nature is not so.
真有。如理翻此。故言不如四倒是增。四倒之義。如下第八。
法住智者。薩婆多緣三界。體有漏達因果智。今是無漏后得智攝。達彼因中有果法功能住。或由彼因。果法得住。名法住智。此是如量智。下出世間智。是如理智。
審慮所緣。通有無漏。勝慧為性。或通四倒。邪見等為性 醉有四緣。性劣者。體虛羸。不習者。性不飲。餘二可解。多以惛沉掉舉放逸妄念散亂貪瞋等為體。或俱時心心所為性。有義通五識。意增故偏說。
狂有五緣。俱舍第十五。以妄念為體。彼論云。依不平等大種故。心便失念。故以妄念為體。或俱時心心所為性。以狂對亂為四句。狂非亂。狂者不染心。亂非狂。不狂者染心。俱句。狂者染心。俱非句。不狂者不染心。此唯欲界。除北洲五趣皆有。北洲人無逼惱。諸天有故。小乘佛有。大乘不然。十地亦無。
末摩者。此名死穴。亦云死節。或云有六十四處。或百二十處。外緣逼迫置死。發狂亦有困喪愁憂發狂。不離驚怖錯亂等故。略而不說。
夢有十緣。如由搖扇。如世戲樂。以扇搖之。即便睡夢。唯識第七有四說。一云。癡為體。二云。癡無癡為體。三云。思想為體。四云。別有體。或為七緣。第七緣中有四。如文可知。
覺有三緣。不勝疲
【現代漢語翻譯】 現代漢語譯本：確實存在。如果如實地翻譯這些，那麼說不如四顛倒是增加（錯誤）。四顛倒的含義，在下面的第八部分解釋。
法住智（Dharmasthiti-jnana）：通達薩婆多部（Sarvastivada）所緣的三界（Trailokya），瞭解有漏（Sasrava）的本體，通達因果的智慧。現在這是無漏（Anasrava）后得智（Prsthalabdha-jnana）所包含的。通達彼因中存在果法的功能住，或者由於彼因而果法得以住立，名為法住智。這是如量智（Yathamanajnana）。下面的出世間智（Lokottara-jnana）是如理智（Yatharutajnana）。
審慮所緣（Samalaksanasya alambanasya）：普遍包含有漏和無漏。以殊勝的智慧為體性，或者普遍包含四顛倒（Viparyasa），邪見（Mithyadristi）等為體性。
醉有四種原因：體性弱的人，身體虛弱；不習慣的人，天生不飲酒。其餘兩種原因可以理解。多以昏沉（Styana）、掉舉（Auddhatya）、放逸（Pramada）、妄念（Vitarka）、散亂（Viksepa）、貪（Raga）、嗔（Dvesa）等為本體。或者同時存在的心和心所（Citta-caitasika）為體性。有的觀點認為也包含五識（Panca-vijnana）。因為意（Manas）的作用增強，所以偏重說明。
狂有五種原因。《俱舍論》（Abhidharmakosa）第十五卷有記載。以妄念為本體。該論說：『由於不平等的大種（Mahabhuta）的原因，心便失去正念。』所以以妄念為本體。或者同時存在的心和心所為體性。以狂和亂為對象，構成四句：狂非亂，狂者不染心；亂非狂，不狂者染心；俱句，狂者染心；俱非句，不狂者不染心。這隻存在於欲界（Kamadhatu）。除了北俱盧洲（Uttarakuru），五趣（Panca-gati）都有。北俱盧洲的人沒有逼惱。諸天（Deva）有這種情況。小乘佛（Hinayana Buddha）有，大乘佛（Mahayana Buddha）沒有。十地（Dasabhumi）菩薩也沒有。
末摩（Marma）：這裡指死穴，也叫死節。或者說有六十四處，或者一百二十處。外緣逼迫導致死亡。發狂也有困頓喪失、愁苦憂傷導致發狂的情況。因為離不開驚怖、錯亂等，所以省略不說。
夢有十種原因：比如由於搖扇，如同世間的戲樂。用扇子搖動，就會睡著做夢。《唯識論》（Vijnaptimatrata-siddhi）第七卷有四種說法：第一種說法認為，癡（Moha）為本體；第二種說法認為，癡和非癡為本體；第三種說法認為，思想為本體；第四種說法認為，另外有本體。或者有七種原因。第七種原因中有四種，如原文可知。
覺有三種原因：不能勝任疲勞。
【English Translation】 English version: It truly exists. If these are translated as they are, then saying it is not like the four inversions is an increase (of error). The meaning of the four inversions will be explained in section eight below.
Dharmasthiti-jnana (法住智, Knowledge of the Abiding of Dharma): Thoroughly understands the three realms (Trailokya, 三界) that are the object of Sarvastivada (薩婆多部), understands the nature of the defiled (Sasrava, 有漏), and comprehends the wisdom of cause and effect. Now, this is included in the undefiled (Anasrava, 無漏) subsequent wisdom (Prsthalabdha-jnana, 后得智). It understands that the function of the fruit-dharma abides in that cause, or that the fruit-dharma is able to abide due to that cause, and this is called Dharmasthiti-jnana. This is Yathamanajnana (如量智, knowledge according to measure). The supramundane wisdom (Lokottara-jnana, 出世間智) below is Yatharutajnana (如理智, knowledge according to principle).
Samalaksanasya alambanasya (審慮所緣, Object of Deliberation): Universally includes the defiled and undefiled. Its nature is superior wisdom, or it universally includes the four inversions (Viparyasa, 四顛倒), wrong views (Mithyadristi, 邪見), etc., as its nature.
Drunkenness has four causes: those with a weak constitution, whose bodies are frail; those who are not accustomed, who are naturally non-drinkers. The remaining two causes can be understood. It mostly takes dullness (Styana, 昏沉), excitement (Auddhatya, 掉舉), negligence (Pramada, 放逸), false thoughts (Vitarka, 妄念), distraction (Viksepa, 散亂), greed (Raga, 貪), anger (Dvesa, 嗔), etc., as its nature. Or, the simultaneously existing mind and mental factors (Citta-caitasika, 心心所) are its nature. Some views hold that it also includes the five consciousnesses (Panca-vijnana, 五識). Because the function of the mind (Manas, 意) is enhanced, it is emphasized.
Madness has five causes. The Abhidharmakosa (俱舍論) volume fifteen records it. It takes false thoughts as its nature. That treatise says: 'Due to the unequal great elements (Mahabhuta, 大種), the mind loses mindfulness.' Therefore, it takes false thoughts as its nature. Or, the simultaneously existing mind and mental factors are its nature. Using madness and confusion as objects, four possibilities are constructed: madness is not confusion, the mad do not defile the mind; confusion is not madness, the non-mad defile the mind; both, the mad defile the mind; neither, the non-mad do not defile the mind. This only exists in the desire realm (Kamadhatu, 欲界). Except for Uttarakuru (北俱盧洲), the five destinies (Panca-gati, 五趣) all have it. The people of Uttarakuru do not have oppression. The gods (Deva, 諸天) have this situation. The Hinayana Buddha (小乘佛) has it, the Mahayana Buddha (大乘佛) does not. The Bodhisattvas of the ten grounds (Dasabhumi, 十地) also do not have it.
Marma (末摩): Here it refers to the death point, also called the death node. Or it is said that there are sixty-four places, or one hundred and twenty places. External pressure leads to death. Madness also has situations of exhaustion and loss, sorrow and grief leading to madness. Because it cannot be separated from fright, confusion, etc., it is omitted.
Dreams have ten causes: for example, due to fanning, like worldly entertainment. Waving a fan will cause one to fall asleep and dream. The Vijnaptimatrata-siddhi (唯識論) volume seven has four explanations: the first explanation considers ignorance (Moha, 癡) as the nature; the second explanation considers ignorance and non-ignorance as the nature; the third explanation considers thought as the nature; the fourth explanation considers that there is another nature. Or there are seven causes. There are four in the seventh cause, as can be known from the original text.
Awakening has three causes: being unable to overcome fatigue.
極者。睡經多時。便置困頓。自然覺悟。名不勝疲睡極故。言有所作要期事者。將有所作。發願要期。求後覺故。總以心心所為性。
悶有四緣。通有心無心。有心位亦以心心所為性。由彼悶觸。引生心悶。
醒體亦然。
發業四緣。初三則三種思。謂審慮思。名發業智前行。決定思。名次欲生。動發勝思。名巧用起。若依小乘。前二通見修二斷煩惱第三唯修斷。今依大乘。發總報業。前二通見修。第三唯是見道煩惱。若發善總業。三思皆善。親引煩惱。亦不共無明等。見道所斷。由此經云。諸聖有學。不共無明已永斷故。不造新業。對法亦言。勝義愚。發福不動業。世俗愚。發非福業。皆見所斷。若發別報業。第三思。亦通修道煩惱。如唯識第八卷說 此第四因。隨順功用等者。剎那等起。發業風也。此風。隨順第三功用起思于業。俱時引發身語。故廣百論。破勝論云。汝我一不動。何能發業。彼反難云。汝心心所亦一。非動法。何能發業。聖天破云。心雖不動一。由心尋伺。引起于風。風亦起業。正與此同。
離欲四緣。一凡聖根熟。二聞隨所應法。三離所應障。四起正思惟。方能離欲。體唯是慧。通有無漏。
離欲退。有五緣。一鈍根。二新學者。思欲境。即是因力境力。三受
【現代漢語翻譯】 現代漢語譯本 『極』是指睡眠很長時間，導致身體困頓，然後自然醒來。這被稱為『不勝疲睡極』，因為疲勞到了極點。『言有所作要期事者』是指將要做某事，發願並設定期限，以求之後能夠醒悟。總的來說，這些都以心和心所為特性。
『悶』有四種原因，包括有心和無心兩種情況。有心位也以心和心所為特性。因為那種令人煩悶的觸感，引發了內心的煩悶。
『醒』的本體也是如此（指以心和心所為特性）。
『發業』有四種原因。前三種是三種思：審慮思（考慮周詳的思考），被稱為『發業智』的前行；決定思（做出決定的思考），被稱為『次欲生』；動發勝思（引發行動的殊勝思考），被稱為『巧用起』。如果按照小乘佛教的觀點，前兩種思通於見道和修道所斷的煩惱，第三種思只通于修道所斷的煩惱。現在按照大乘佛教的觀點，如果發起總報業，前兩種思通於見道和修道，第三種思只是見道所斷的煩惱。如果發起善的總業，三種思都是善的，直接引發煩惱，也不與無明等見道所斷的煩惱共同作用。因此經中說，諸聖（Sheng）的有學（Youxue），不共無明（Wuming）已經永遠斷除，所以不再造新的業。對法（Duifa）也說，勝義愚（Shengyi yu）能引發福不動業（Fubudong ye），世俗愚（Shisu yu）能引發非福業（Feifu ye），這些都是見道所斷的。如果發起別報業，第三種思也通於修道煩惱，如《唯識》（Weishi）第八卷所說。這第四種原因，隨順功用等，是剎那等起，是發業的風。這種風，隨順第三種功用起思于業，同時引發身語。所以《廣百論》（Guangbailun）駁斥勝論（Shenglun）說，『你的我（Wo）是不動的，怎麼能發業？』他們反駁說，『你的心和心所也是一，不是動法，怎麼能發業？』聖天（Shengtian）駁斥說，『心雖然不動，但通過尋伺（Xunsi），引起風，風也引起業。』這和這裡說的相同。
『離欲』有四種原因：一是凡夫和聖人的根器成熟；二是聽聞適合自己的法；三是遠離相應的障礙；四是生起正確的思惟。它的本體只是智慧，通於有漏和無漏。
『離欲退』有五種原因：一是根器遲鈍；二是新學者；思念慾望的境界，這就是因力（Yinli）和境力（Jingli）。三是受
【English Translation】 English version 'Extreme' refers to sleeping for a long time, leading to physical exhaustion, and then naturally waking up. This is called 'overwhelmed by extreme fatigue,' because the fatigue has reached its limit. 'Those who have something to do and set a deadline' refers to someone who is about to do something, makes a vow and sets a deadline, in order to awaken later. In general, these are characterized by mind and mental factors (Citta and Cetasika).
'Dullness' has four causes, including both mindful and mindless situations. The mindful state is also characterized by mind and mental factors. Because that dulling touch gives rise to mental dullness.
The essence of 'wakefulness' is also the same (referring to being characterized by mind and mental factors).
'Generating karma' has four causes. The first three are three types of thought: deliberative thought (careful consideration), which is called the preliminary of 'generating karma wisdom'; decisive thought (making a decision), which is called 'secondary desire to arise'; and motivating superior thought (superior thought that initiates action), which is called 'skillful application arises.' According to the Hinayana (Xiaocheng) Buddhist viewpoint, the first two thoughts are common to the afflictions severed by the Path of Seeing (Jian Dao) and the Path of Cultivation (Xiu Dao), and the third thought is only common to the afflictions severed by the Path of Cultivation. Now, according to the Mahayana (Dacheng) Buddhist viewpoint, if one initiates general retribution karma, the first two thoughts are common to the Path of Seeing and the Path of Cultivation, and the third thought is only the afflictions severed by the Path of Seeing. If one initiates good general karma, all three thoughts are good, directly causing afflictions, and do not act together with ignorance (Avidya) and other afflictions severed by the Path of Seeing. Therefore, the sutra says that the Saints (Sheng) who are still learning (Youxue) have already permanently severed non-common ignorance (Wuming), so they no longer create new karma. The Abhidharma (Duifa) also says that ultimate ignorance (Shengyi yu) can generate meritorious immovable karma (Fubudong ye), and conventional ignorance (Shisu yu) can generate non-meritorious karma (Feifu ye), which are all severed by the Path of Seeing. If one initiates specific retribution karma, the third thought is also common to the afflictions of the Path of Cultivation, as stated in the eighth volume of the Vijnaptimatrata (Weishi). This fourth cause, following the function, etc., is the momentary arising, the wind of generating karma. This wind, following the third function, arises from thought in karma, simultaneously initiating body and speech. Therefore, the Shatavimsatika (Guangbailun) refutes the Vaisheshika (Shenglun), saying, 'Your Self (Atman) (Wo) is immovable, how can it generate karma?' They retorted, 'Your mind and mental factors are also one, not a moving dharma, how can they generate karma?' Asanga (Shengtian) refuted, 'Although the mind is immovable, it arouses wind through investigation (Vitarka) and analysis (Vicara) (Xunsi), and the wind also arouses karma.' This is the same as what is said here.
'Separation from desire' has four causes: first, the faculties of ordinary people and saints are mature; second, hearing the Dharma appropriate to oneself; third, staying away from corresponding obstacles; fourth, generating correct thinking. Its essence is only wisdom, common to both contaminated and uncontaminated.
'Regression from separation from desire' has five causes: first, dull faculties; second, new learners; thinking about the realm of desire, which is the power of cause (Hetu-shakti) (Yinli) and the power of object (Alambana-shakti) (Jingli). Third, receiving
順退法。即逢五退具緣。四煩惱重五習惡友。
斷善根。文有二。初明緣多少。后依斷現種差別。或五緣。或六緣。一利根。二意樂惡。三逢惡友。四邪見重。五行惡無畏。六于眾生為慈悲。諸利根者。內自思構。邪見猛利。不怖眾惡。不生慈愍。便斷善根此名因力而善根斷。則五緣斷。若更逢惡友。順惡意樂。而斷善根。此名緣力而善根斷。則六緣斷。要利根方斷。鈍根不能。廣惡意樂斷。狹意不能。要是欲界。非上二。三天下。非北洲。人非天。對法第一云。唯欲界上上品邪見。能斷善根非余故。唯苦集下邪見。非於滅道。或通四諦下邪見。通行相者非余。要無慚愧。俱不怖惡。非餘二性。要不慈悲眾生。樂損害。非拔濟。依此因力。方斷善根故。緣力必由近惡友故。阿顛底迦畢竟之人。一闡底迦有種姓者。對法論說。二俱斷善根。根有二。一種子。二現行。唯斷現行非種子。折伏勢力令不起現行。名之為斷。非斷種子。唯斷生得。非加行善。加行善勝。前方便時。已不起故。唯斷欲界。亦兼三界。已斷樹根。莖等死故。令勢遠故。為九品斷。非一剎那。擬宜無間斷。非如道害。
續善根。有四緣。一性利根思惟能續。二見朋友修善。三聞正法。此之二緣。由見外緣。方能續善。若自思惟。若遇良緣
【現代漢語翻譯】 現代漢語譯本 順退法，即遇到五種具足的因緣就會退失善根：四種煩惱深重，五種惡習和壞朋友。
斷善根。文分兩部分。首先說明因緣的多少，然後依據斷除現行和種子的差別來分析。或者需要五種因緣，或者需要六種因緣。一是利根（指根器敏銳），二是心懷惡意，三是遇到惡友，四是邪見深重，五是作惡無所畏懼，六是對眾生沒有慈悲心。那些根器敏銳的人，內心自己思量構想，邪見非常強烈，不害怕各種惡行，不生起慈悲憐憫之心，就會斷除善根。這稱為因力而導致的善根斷除，需要五種因緣。如果再加上遇到惡友，順從惡意的喜好，從而斷除善根，這稱為緣力而導致的善根斷除，需要六種因緣。一定要根器敏銳才能斷除善根，遲鈍的人不能。要廣泛的惡意喜好才能斷除，狹隘的惡意不能。一定要在欲界，不在色界和無色界。在三大天下，不在北俱盧洲。是人而不是天人。《對法論》第一說：只有欲界上品的邪見，才能斷除善根，其餘的邪見不能。只有苦諦和集諦下的邪見，而不是滅諦和道諦下的邪見。或者通達四諦下的邪見。要通行相的邪見，而不是其餘的。一定要沒有慚愧心，並且不害怕作惡，而不是其餘兩種性格。一定要不慈悲眾生，喜歡損害眾生，而不是救濟眾生。依據這些內在的因力，才能斷除善根。緣力必定要依靠親近惡友。阿顛底迦（無種姓者），一闡底迦（有種姓者），《對法論》說，這兩種人都斷除善根。善根有兩種，一種是種子，一種是現行。這裡只是斷除現行，而不是斷除種子。是折伏善根的勢力，使它不起現行，這叫做斷除，而不是斷除種子。只是斷除生得的善根，而不是通過修行而獲得的善根。因為修行獲得的善根更強大，在之前的方便之時，已經不會生起惡念了。只是斷除欲界的善根，也兼帶影響三界的善根，如同砍斷樹根，樹幹等也會枯死一樣，使善根的勢力減弱。斷除善根分為九品，不是一剎那就能完成的。是擬宜無間斷，不像道那樣會造成損害。
續善根。有四種因緣。一是天性聰慧，通過思惟能夠繼續善根。二是親近善友，修習善法。三是聽聞正法。這兩種因緣，通過外在的因緣，才能繼續善根。或者自己思惟，或者遇到良好的因緣。
【English Translation】 English version The method of sequential regression: that is, encountering five fully present conditions leads to the loss of good roots: four heavy afflictions, five evil habits, and bad friends.
Severing Good Roots. The text has two parts. First, it explains the number of conditions, and then analyzes based on the difference between severing the manifest and the seeds. Either five conditions or six conditions are needed. First, sharp faculties (referring to keen aptitude), second, malicious intent, third, encountering bad friends, fourth, heavy wrong views, fifth, fearlessly committing evil deeds, sixth, lacking compassion for sentient beings. Those with sharp faculties, internally contemplate and devise, with extremely strong wrong views, not fearing various evil deeds, not generating compassion and pity, will sever their good roots. This is called the severance of good roots due to the power of causes, requiring five conditions. If, in addition, one encounters bad friends, following malicious inclinations, thereby severing good roots, this is called the severance of good roots due to the power of conditions, requiring six conditions. It is necessary to have sharp faculties to sever good roots; dull individuals cannot. It requires extensive malicious intent to sever; narrow malicious intent cannot. It must be in the Desire Realm, not in the Form Realm or Formless Realm. In the three great continents, not in Uttarakuru. It is a human, not a deva. The first chapter of the Abhidharmakosha states: Only the highest-grade wrong views in the Desire Realm can sever good roots; other wrong views cannot. Only the wrong views under the Truth of Suffering and the Truth of Accumulation, not the wrong views under the Truth of Cessation and the Truth of the Path. Or wrong views that penetrate the Four Noble Truths. It must be wrong views that penetrate the characteristics, not others. It is necessary to be without shame and remorse, and not to fear evil, not the other two natures. It is necessary to be without compassion for sentient beings, delighting in harming them, not rescuing them. Based on these internal causal forces, one can sever good roots. The power of conditions must rely on close association with bad friends. Adhyavasaya (those without lineage), icchantika (those with lineage), the Abhidharmakosha says that both sever good roots. Good roots have two types: seeds and manifest actions. Here, only the manifest actions are severed, not the seeds. It is subduing the power of good roots, preventing them from arising as manifest actions, which is called severance, not severing the seeds. Only innate good roots are severed, not those acquired through practice. Because acquired good roots are stronger, and in the preceding preparatory stage, evil thoughts have already ceased to arise. Only the good roots of the Desire Realm are severed, also affecting the three realms, just as cutting the root of a tree causes the trunk and branches to wither, weakening the power of good roots. Severing good roots is divided into nine grades, not accomplished in a single instant. It is a continuous severance, unlike the path, which causes harm.
Continuing Good Roots. There are four conditions. First, being naturally intelligent, through contemplation, one can continue good roots. Second, associating with good friends and cultivating good practices. Third, hearing the correct Dharma. These two conditions, through external conditions, can continue good roots. Either through self-contemplation or encountering favorable conditions.
。心創墮彼。名卒爾心。因生尋求心。猶豫惟構。印可於彼。決定心生。是名第四緣。上來三心。俱是無記。引生第四染凈之心。是名續善。若自利根。率爾思惟。因生猶豫。證決定故。續善根者。名因力續。若雖利根。復逢善友。修諸福業。復聞正法。因生猶豫。證決定故。而續善根。名緣力續。薩婆多師。或疑心。或正見。續善根。此不同彼。疑即無記尋求心也。或復同彼。猶豫即疑。心證決定。即善根續。即是正見。俱舍第十七云。于因果中。有時生疑。此或應有。或生正見。定有非無。續現行善。非種子。舊有故。現行善生。初即名續。通續生得。及方便善。若自思惟。見他修福。多續生得。引方便善生。若聞正法。先續方便勝善法生。引起生得。非聞正法時。無方便善。或生得善起令加行善種子亦能生現。名之為續。非時亦起。故斷之時。勝法先盡。所以正斷。生得生時。由內外緣。由此二善不定。由聞正法。殊勝外緣。引生善根。通方便故。或初續善。唯起生得。方便後起。以難生故。勝既先斷。所以後續。續欲界善。非上二故。頓續非漸漸起。余品斷難盡故。九續頓生故。一斷處必能續。續處未必斷。俱舍第十七云。于現身中能續善。不亦有能續。除造逆人。彼人定從地獄將沒。將沒時言。謂彼將死。
【現代漢語翻譯】 現代漢語譯本：心生初始的墮落。名為『卒爾心』（初始念頭）。因它而生起尋求的心，猶豫不決，反覆思量，最終認可並確定，決定心由此產生。這被稱為第四緣。以上三種心，都是無記（非善非惡），引生第四種染污或清凈之心，這被稱為『續善』（延續善根）。 如果自身是利根之人，最初的思惟，引發猶豫，最終證得決定，因此延續善根，這被稱為『因力續』（因自身力量延續）。如果雖然是利根之人，又遇到善友，修習各種福業，又聽聞正法，因此生起猶豫，最終證得決定，從而延續善根，這被稱為『緣力續』（因外緣力量延續）。 薩婆多部（Sarvastivadins，一切有部）的論師認為，或者因疑心，或者因正見，都能延續善根。這與上述觀點不同，疑心即是無記的尋求心。或者與上述觀點相同，猶豫即是疑心，心證得決定，即是善根的延續，即是正見。《俱舍論》（Abhidharmakośabhāṣya）第十七卷說，對於因果，有時生起懷疑，認為『這或許有』，或者生起正見，認為『必定有，不會沒有』，這都能延續現行的善法，而不是延續種子（潛在的善根）。因為舊有的善根已經存在，所以現行的善法生起，最初就稱為『續』，普遍延續生得善（與生俱來的善）以及方便善（後天修習的善）。 如果自己思惟，或者看到他人修福，大多是延續生得善，從而引發方便善的生起。如果聽聞正法，首先延續方便的殊勝善法生起，從而引起生得善。並非聽聞正法時，就沒有方便善。或者生得善生起，使得加行善（通過努力獲得的善）的種子也能生起現行，這被稱為『續』。即使不是在特定時間，也能生起。所以斷除煩惱時，殊勝的善法先盡。因此，正確地斷除煩惱。生得善生起時，由內外因緣。由於這兩種善法是不定的。由於聽聞正法這種殊勝的外緣，引發善根，普遍通於方便善。或者最初延續善根，只是生起生得善，方便善後起，因為難以生起。殊勝的善法既然先斷，所以後續延續。延續欲界的善法，而不是上二界（色界和無色界）的善法。頓然延續，而不是漸漸生起。因為其餘品類的煩惱難以斷盡。九地（九個禪定層次）的善法頓然生起。一個斷除煩惱的地方，必定能夠延續善根，而能夠延續善根的地方，未必已經斷除煩惱。《俱舍論》第十七卷說，在現世中能夠延續善根，難道沒有不能延續的嗎？除了造作逆罪的人。這些人必定是從地獄中將要沉沒。『將沒時言』，是指他們將要死亡。
【English Translation】 English version: The initial fall of the mind. It is called 'Sūrata-citta' (initial thought). Because of it, a seeking mind arises, hesitating and contemplating, eventually acknowledging and deciding, and a decisive mind arises from this. This is called the fourth condition. The above three minds are all indeterminate (neither good nor evil), leading to the fourth mind, which is either defiled or pure. This is called 'Saṃtati-kuśala' (continuing the root of goodness). If one is a person of sharp faculties, the initial thought leads to hesitation, and eventually to certainty, thus continuing the root of goodness. This is called 'Hetu-bala-saṃtati' (continuing by the power of cause). If, although being a person of sharp faculties, one also encounters good friends, cultivates various meritorious deeds, and hears the correct Dharma, thus giving rise to hesitation, and eventually attaining certainty, thereby continuing the root of goodness, this is called 'Pratyaya-bala-saṃtati' (continuing by the power of conditions). The teachers of Sarvastivadins (Sarvastivadins, those who believe in the existence of all things) believe that either through doubt or through right view, one can continue the root of goodness. This differs from the above view, as doubt is the indeterminate seeking mind. Or it is the same as the above view, hesitation is doubt, and the mind attaining certainty is the continuation of the root of goodness, which is right view. The Abhidharmakośabhāṣya (Abhidharmakośabhāṣya), in its seventeenth volume, states that regarding cause and effect, sometimes doubt arises, thinking 'this might be', or right view arises, thinking 'it certainly exists, there is no way it doesn't', both of which can continue the current good deeds, rather than continuing the seeds (potential roots of goodness). Because the old roots of goodness already exist, the current good deeds arise, and this is initially called 'Saṃtati' (continuation), universally continuing innate goodness and expedient goodness. If one thinks for oneself, or sees others cultivating merit, it mostly continues innate goodness, thereby causing the arising of expedient goodness. If one hears the correct Dharma, it first continues the arising of expedient, excellent good deeds, thereby causing innate goodness to arise. It is not that there is no expedient goodness when hearing the correct Dharma. Or innate goodness arises, causing the seeds of striving goodness to also arise in the present, which is called 'Saṃtati' (continuation). Even if it is not at a specific time, it can arise. Therefore, when cutting off afflictions, the excellent good deeds are exhausted first. Therefore, correctly cut off afflictions. When innate goodness arises, it is due to internal and external conditions. Because these two types of goodness are uncertain. Due to the excellent external condition of hearing the correct Dharma, the root of goodness is triggered, universally applying to expedient goodness. Or initially continuing goodness, only innate goodness arises, and expedient goodness arises later, because it is difficult to arise. Since the excellent good deeds are cut off first, therefore the subsequent continuation. Continuing the goodness of the desire realm, rather than the goodness of the upper two realms (form realm and formless realm). Continuing suddenly, rather than gradually arising. Because the remaining categories of afflictions are difficult to completely cut off. The goodness of the nine grounds (nine levels of meditation) arises suddenly. A place where afflictions are cut off can certainly continue the root of goodness, while a place where the root of goodness can be continued may not have cut off afflictions. The Abhidharmakośabhāṣya (Abhidharmakośabhāṣya), in its seventeenth volume, states that in the present life, one can continue the root of goodness, is there no one who cannot continue it? Except for those who commit heinous crimes. These people are certainly about to sink from hell. 'The words at the time of sinking' refer to when they are about to die.
或即于彼。將受生時。將受生時。謂中有位。見後果相。便續善根。以地獄所依。與善根相違。故在中有。見之可續。中有不與善根相違故。已受彼報。須待報終。方能續善。續善根已。即命終故。今者不然。在中有既得續善。其轉不轉。俱不遮故。設受彼果。而續善根。亦乖何理。豈無記果。違善根耶。善根設生。亦復不定。不從彼沒。彼又說言。緣力斷善根。地獄生時。續斷勢弱故。因力斷善根。地獄死時。續因力強故。又意樂壞。非加行壞。斷善根者。是人現世能續善根。若意樂壞。加行亦壞。斷善根者。要身壞后。方續善根。見壞或不壞。其義亦爾。雖無文說北洲六天。畜生餓鬼。亦續善不生。故既不定。故不說之。更應思勘。
明死生中。大文分二。初明內分死生。后明外器成壞。初中有二。初辨。后結。初中復二。初辨死生。后卷中雲。又諸有情。隨於如是有情類中。自體生時以下。說觀生死。次第漏盡。句義難悟。初文有二。初明死。后明生。死文又二。一標六死。二隨別釋。六死中。初三死。不明瞭識。離身正死。后三死。明瞭心識。未離身將死。時非時死釋。初三義更無別。死時者。道理義。或應可時分義。業命俱終。合道理死。正應時故。即壽盡死。非時翻此。則是福盡。及不避不平等死
【現代漢語翻譯】 現代漢語譯本： 或者就在那個時候。將要受生的時候。將要受生的時候，指的是中有位（指死亡到投生之間的狀態）。見到未來的果報之相，便能繼續善根。因為地獄是善根所不能依賴的地方，與善根相違背。所以在中有位，見到果報之相可以繼續善根。中有位不與善根相違背。已經承受了那種果報，必須等待果報結束，才能繼續善根。繼續善根之後，就命終了。現在不是這樣。在中有位既然能夠繼續善根，那麼其轉變或不轉變，都不被阻止。即使承受了那種果報，而繼續善根，又有什麼不合道理的呢？難道無記果（非善非惡的果報）會違背善根嗎？善根即使產生，也並不一定。不從那種果報中消失。那又說，因緣的力量斷絕善根，在地獄產生的時候，繼續斷絕的趨勢很弱。因為業力的力量斷絕善根，在地獄死亡的時候，繼續業力的力量很強。還有意樂（動機）壞滅，不是加行（行為）壞滅，斷絕善根的人，這個人現世能夠繼續善根。如果意樂壞滅，加行也壞滅，斷絕善根的人，要等到身體壞滅之後，才能繼續善根。見到壞滅或不壞滅，其意義也是這樣。雖然沒有經文說北俱盧洲（Uttarakuru）六慾天（Six Deva Heavens），畜生（animals），餓鬼（hungry ghosts），也能繼續善根或不生善根，所以既然不確定，所以不說。更應該思考考察。
關於死和生之間，大的方面分為兩部分。首先說明內在的死和生，然後說明外在世界的形成和壞滅。最初的部分中有兩個方面。首先辨別，然後總結。最初的部分中又分為兩個方面。首先辨別死亡和出生，後面的經文中說，『又各種有情，隨著在像這樣的有情種類中，自身出生的時候』以下，說觀察生死，次第漏盡。語句意義難以理解。最初的經文有兩個方面。首先說明死亡，然後說明出生。死亡的經文又分為兩個方面。一是標出六種死亡，二是分別解釋。六種死亡中，前三種死亡，是不明瞭心識，離開身體而真正死亡。后三種死亡，是明瞭心識，還沒有離開身體將要死亡。時死（timely death）非時死（untimely death）的解釋。最初三種死亡的意義沒有別的。死時（time of death）指的是道理上的意義，或者應該是可以分時段的意義。業和壽命都終結，符合道理上的死亡。正是應該死亡的時候，就是壽命終盡而死。非時死（untimely death）與此相反，就是福報耗盡，以及不避免不平等死亡。
【English Translation】 English version: Or just at that time. When about to be born. When about to be born, referring to the intermediate state (Bardo). Seeing the signs of future retribution, one can continue the roots of goodness. Because hell is a place where the roots of goodness cannot rely, it is contrary to the roots of goodness. Therefore, in the intermediate state, seeing the signs of retribution can continue the roots of goodness. The intermediate state is not contrary to the roots of goodness. Having already received that kind of retribution, one must wait for the end of the retribution before one can continue the roots of goodness. After continuing the roots of goodness, one dies. It is not like this now. Since one can continue the roots of goodness in the intermediate state, then its transformation or non-transformation is not prevented. Even if one receives that kind of retribution, and continues the roots of goodness, what is unreasonable about it? Could it be that indeterminate retribution (neither good nor evil retribution) violates the roots of goodness? Even if the roots of goodness arise, they are not necessarily certain. Not disappearing from that kind of retribution. It is also said that the power of conditions cuts off the roots of goodness, and when one is born in hell, the trend of continuing to cut off is weak. Because the power of karma cuts off the roots of goodness, and when one dies in hell, the power of continuing karma is strong. Also, if the intention (motivation) is destroyed, not the action (behavior) is destroyed, the person who cuts off the roots of goodness can continue the roots of goodness in this life. If the intention is destroyed, and the action is also destroyed, the person who cuts off the roots of goodness must wait until the body is destroyed before he can continue the roots of goodness. Seeing destruction or non-destruction, the meaning is also like this. Although there is no scripture saying that the Uttarakuru (北俱盧洲) Six Deva Heavens (六慾天), animals (畜生), hungry ghosts (餓鬼), can also continue the roots of goodness or not generate the roots of goodness, so since it is uncertain, it is not said. It should be further considered and examined.
Regarding the great division between death and birth, it is divided into two parts. First, explain the inner death and birth, and then explain the formation and destruction of the external world. There are two aspects in the initial part. First, distinguish, and then summarize. The initial part is further divided into two aspects. First, distinguish death and birth, and the later scriptures say, 'Also, various sentient beings, following in this kind of sentient being, when one's own birth' below, say observing birth and death, gradually exhausting the outflows. The meaning of the sentences is difficult to understand. There are two aspects in the initial scripture. First, explain death, and then explain birth. The scripture on death is further divided into two aspects. One is to mark the six types of death, and the other is to explain them separately. Among the six types of death, the first three types of death are when the mind is not clear, leaving the body and truly dying. The last three types of death are when the mind is clear, and one is about to die without leaving the body. The explanation of timely death (時死) and untimely death (非時死). The meaning of the first three types of death is no different. The time of death (死時) refers to the meaning in terms of reason, or it should be the meaning that can be divided into time periods. When karma and lifespan both end, it corresponds to death in terms of reason. It is precisely the time when one should die, which is death due to the exhaustion of lifespan. Untimely death (非時死) is the opposite of this, which is the exhaustion of blessings, and not avoiding unequal death.
。枉橫死故。
別釋死中分二。初明時非時三死。后明三性心死。壽盡死。則業命終。福盡死。則衣食闕。不避不平等。則余緣枉橫死。不平等者。不調順義。九因則九緣。義別稱二九。一食無度量。腹脹死。二食所不宜。毒害死。三不消復食。不轉死。四生而不吐。不消死。五熟而持之。不通死。六不近醫藥。橫病死。七不知於己若損若益。入水投火。他損墮坑。愚癡故死。八非時行非梵行。飢飽遠行。病時而犯故死。九非量行非梵行。染愛過度故死。對法說三死。一壽盡故死。如生此州。極壽百歲。業雖未盡。命盡故死。二福盡故死。耽定衣食闕。橫緣故死。三業盡故死。三時業盡故。此中初三。無業盡死。唯依現緣辨死。不依過去緣故。無業盡死。其外緣中。離己名福盡。合己名不平等。對法論中。通說過現緣。故有業盡。離己合己。二緣雖殊。外緣是同。合名福盡。彼釋依增上。但說耽定味。亦不相違。俱舍以福壽。相對為四句。準對法。以三相對。為四句死。此中三法相對。為四句死。皆如理思。
明三性心死中。大文分二。初別明三性心死。后又行善不善下。總料簡死。初文有二。初明善不善心死。后明無記心死。初中有二。初別明二性心死。后總明二性心死相差別。死有三位心。一正死。
【現代漢語翻譯】 。枉橫死故。
別釋死中分二。初明時非時三死。后明三性心死。壽盡死。則業命終。福盡死。則衣食闕。不避不平等。則余緣枉橫死。不平等者。不調順義。九因則九緣。義別稱二九。一食無度量。腹脹死。二食所不宜。毒害死。三不消復食。不轉死。四生而不吐。不消死。五熟而持之。不通死。六不近醫藥。橫病死。七不知於己若損若益。入水投火。他損墮坑。愚癡故死。八非時行非梵行。飢飽遠行。病時而犯故死。九非量行非梵行。染愛過度故死。對法說三死。一壽盡故死。如生此州。極壽百歲。業雖未盡。命盡故死。二福盡故死。耽定衣食闕。橫緣故死。三業盡故死。三時業盡故。此中初三。無業盡死。唯依現緣辨死。不依過去緣故。無業盡死。其外緣中。離己名福盡。合己名不平等。對法論中。通說過現緣。故有業盡。離己合己。二緣雖殊。外緣是同。合名福盡。彼釋依增上。但說耽定味。亦不相違。俱舍以福壽。相對為四句。準對法。以三相對。為四句死。此中三法相對。為四句死。皆如理思。
明三性心死中。大文分二。初別明三性心死。后又行善不善下。總料簡死。初文有二。初明善不善心死。后明無記心死。初中有二。初別明二性心死。后總明二性心死相差別。死有三位心。一正死。
【English Translation】 。Therefore, death by accidental and violent means occurs.
Now, let's separately explain death, dividing it into two parts. First, we'll clarify the three types of untimely and timely deaths. Then, we'll discuss the death of the three types of minds (three natures of mind). Death due to the exhaustion of lifespan means the end of karma and life. Death due to the exhaustion of merit means the lack of clothing and food. Death due to not avoiding inequality means accidental and violent death due to other causes. 'Inequality' refers to the meaning of disharmony. Nine causes are also nine conditions. Differing in meaning, they are called two nines. First, eating without moderation leads to death from abdominal distension. Second, eating what is unsuitable leads to death from poisoning. Third, eating again before digestion leads to death from non-transformation. Fourth, consuming without vomiting leads to death from non-digestion. Fifth, holding onto food when it's ripe leads to death from obstruction. Sixth, not seeking medical treatment leads to death from unexpected illness. Seventh, not knowing what is harmful or beneficial to oneself, entering water or throwing oneself into fire, or falling into a pit due to others' harm, leads to death from foolishness. Eighth, engaging in non-timely conduct or non-brahmacharya (pure conduct), traveling far when hungry or full, or violating rules when sick leads to death. Ninth, engaging in non-measured conduct or non-brahmacharya, excessive attachment to love leads to death. The Abhidharma (對法) speaks of three deaths: First, death due to the exhaustion of lifespan, such as being born in this continent with a maximum lifespan of one hundred years; even if karma is not exhausted, death occurs due to the exhaustion of life. Second, death due to the exhaustion of merit, such as lacking clothing and food while indulging in meditation, leading to death from accidental causes. Third, death due to the exhaustion of karma, because karma is exhausted in the three times (past, present, future). Among these first three, there is no death due to the exhaustion of karma; death is determined solely based on present conditions, not past conditions. Therefore, there is no death due to the exhaustion of karma. Among the external conditions, being separate from oneself is called the exhaustion of merit, while being combined with oneself is called inequality. In the Abhidharma treatises, both past and present conditions are considered, so there is death due to the exhaustion of karma. Although the two conditions of being separate from oneself and being combined with oneself are different, the external condition is the same; combined, they are called the exhaustion of merit. That explanation relies on the predominant condition and only speaks of indulging in the taste of meditation, which is not contradictory. The Abhidharmakosha (俱舍) uses merit and lifespan in relation to form four sentences. According to the Abhidharma, using the three in relation to form four sentences of death. In this, the three dharmas in relation to form four sentences of death. All should be considered reasonably.
In clarifying the death of the three types of minds (三性心), the main text is divided into two parts. First, we'll separately clarify the death of the three types of minds. Then, following the section 'Furthermore, practicing good and non-good,' we'll generally examine death. The first section has two parts. First, we'll clarify the death of the two types of minds (善不善心). Then, we'll generally clarify the differences in the characteristics of the death of the two types of minds. There are three stages of mind at death. First, the actual death.
即末後剎那。唯識論說為第八識。對法論說死有末心。生有初剎那。中有初剎那。唯無記性。二次前潤生心。唯第六識。我愛相應。對法說為九種命終心。唯有覆無記。三次前明利心。即此三性。是粗想現行故。細想現行。無記心者。即我愛心。此說第六識。若兼第八。即末後心。故說不能憶善惡法。
總聊簡中。文分為八。一明三性何類先起。二明死因。三明善惡相。四明潤生相。五明解支節。六明根沒頓漸。七明死名差別。八上下舍相。初文中三緣先起。一先所造業強者先起。二業若平等。隨初時自憶者。則最先所作業。三縱強縱平等。臨時他教憶。隨何業起不起余心。則以上三業。隨其所應。我愛之所潤。受當來果。離上三緣。起無記心。或復無心。以前最初作業。受當來果。論明善惡性心死。不說第三。論受當果即有緣 第二文中。二因力者。初是名言種子。唯無記。是第八識因緣。后是有支種子。通善不善。是第八識增上緣。謂由當來二因力故。現在命終。或由名言種子勢力盡故。現在不避不平等故死。或壽盡死。由有支種子勢力盡故。現在業盡故死。合由二因力故。福盡故死 第三文中。有二。初明善惡前相。后明差別。受盡先業所引果者。即業盡等。死時非不避不平等死。定亦有中有之相。如日
【現代漢語翻譯】 現代漢語譯本： 即臨終前的最後一剎那，唯識論中稱之為第八識（Alaya-vijñāna，阿賴耶識）。《對法論》中說，死亡時有臨終心，出生時有最初剎那，中陰身有最初剎那，這些都只有無記性（中性）。倒數第二次之前的潤生心，只有第六識（Manas-vijñāna，末那識），與我愛相應。《對法論》中說有九種命終心，都只有有覆無記性（被覆蓋的無記性）。倒數第三次之前的明利心，即具有善、惡、無記三種性質，因為這是粗想現行。細想現行時，無記心即是我愛心。這裡說的是第六識，如果加上第八識，就是臨終心，因此說不能憶起善惡之法。
總的來說，簡要地說明其中內容，分為八個方面：一、說明三性（善、惡、無記）中哪一類先產生；二、說明死亡的原因；三、說明善惡的相狀；四、說明潤生的相狀；五、解釋支節；六、說明根沒的頓漸（快速或緩慢）；七、說明死亡名稱的差別；八、說明上下舍相（捨棄的狀態）。首先，在第一個方面中，三種因緣先產生：一、先前所造的業力強者先產生；二、如果業力平等，隨最初時自己憶起的，則是最先所作業；三、即使業力強或平等，臨時由他人教導憶起的，隨何種業力生起，其餘心不起。以上三種業力，隨其所應，被我愛所滋潤，承受當來的果報。離開以上三種因緣，生起無記心，或者沒有心，以前最初所作業，承受當來的果報。論中說明善惡性心死亡，沒有說第三種情況。論中說承受當來果報，即是有緣。
在第二個方面中，兩種因的力量：一是名言種子（Nāma-rūpa-bīja，名色種子），只有無記性，是第八識的因緣；二是「有支」種子（Bhavaṅga-bīja，有分種子），通於善與不善，是第八識的增上緣。意思是由於當來的兩種因的力量，現在命終；或者由於名言種子的勢力耗盡，現在不避不平等而死；或者壽命耗盡而死；由於有支種子的勢力耗盡，現在業力耗盡而死；合起來是由兩種因的力量，福報耗盡而死。
在第三個方面中，有兩點：一是說明善惡的前相，二是說明差別。承受耗盡先前業力所引的果報，即是業盡等。死亡時並非不避不平等死，一定也有中陰身（Antarābhava，中陰）的相狀，如同太陽。
【English Translation】 English version: That is, the last moment before death. The Vijñaptimātratā-śāstra (唯識論) calls it the eighth consciousness, Alaya-vijñāna (阿賴耶識). The Abhidharmakośa-bhāṣya (對法論) says that at the time of death there is a final thought, at the time of birth there is an initial moment, and in the intermediate state (Antarābhava, 中陰) there is an initial moment, all of which are only of neutral (indeterminate) nature. The mind that conditions rebirth (潤生心) the second to last time is only the sixth consciousness, Manas-vijñāna (末那識), which corresponds to self-love. The Abhidharmakośa-bhāṣya says that there are nine kinds of dying thoughts, all of which are only obscured neutral (covered indeterminate) nature. The clear and sharp mind (明利心) the third to last time has all three natures: good, evil, and neutral, because it is the manifestation of coarse thoughts. When subtle thoughts manifest, the neutral mind is the mind of self-love. This refers to the sixth consciousness. If the eighth consciousness is included, it is the final thought, so it is said that it cannot remember good or evil deeds.
In general, to briefly explain the content, it is divided into eight aspects: 1. Explaining which of the three natures (good, evil, neutral) arises first; 2. Explaining the causes of death; 3. Explaining the characteristics of good and evil; 4. Explaining the characteristics of conditioning rebirth; 5. Explaining the branches and sections; 6. Explaining the sudden or gradual disappearance of the senses; 7. Explaining the differences in the names of death; 8. Explaining the states of abandoning above and below. First, in the first aspect, three conditions arise first: 1. The strongest of the previously created karmas arises first; 2. If the karmas are equal, the one that is first remembered at the initial time is the karma that was done first; 3. Even if the karma is strong or equal, if it is temporarily recalled by others' teachings, whichever karma arises, the other minds do not arise. The above three karmas, as appropriate, are nourished by self-love and receive the future result. Apart from the above three conditions, a neutral mind arises, or no mind arises, and the karma initially done before receives the future result. The treatise explains the death of good and evil minds, without mentioning the third case. The treatise says that receiving the future result is conditioned.
In the second aspect, there are two causal forces: first, the seeds of name and form (Nāma-rūpa-bīja, 名色種子), which are only neutral and are the causal condition of the eighth consciousness; second, the seeds of existence (Bhavaṅga-bīja, 有分種子), which are common to good and evil and are the dominant condition of the eighth consciousness. This means that due to the power of the two future causes, one dies now; or because the power of the seeds of name and form is exhausted, one dies now without avoiding inequality; or one dies when life is exhausted; because the power of the seeds of existence is exhausted, one dies now when karma is exhausted; together, one dies due to the power of the two causes, when merit is exhausted.
In the third aspect, there are two points: first, explaining the preliminary signs of good and evil, and second, explaining the differences. Receiving the result drawn by the exhaustion of previous karma is the exhaustion of karma, etc. At the time of death, it is not that one does not die avoiding inequality, there must also be the appearance of the intermediate state (Antarābhava, 中陰), like the sun.
後分者。日將沒時。或山山峰影者。下品惡業者當相。如峰影懸覆。中品如山遍覆。上品如日後分極覆。或下品。如日後分懸覆。中品如山遍覆。上品如峰影極覆。此是將命終時。由先惡業所見當果相。辨差別中。初善後惡。惡中上中二品。如文自釋。造下品不善業。多無惡相。故論不說 四明潤生相中。初明凡潤生。后明聖潤生。抉擇分說七種受生。凡夫以現種潤生由此我愛即是取支。潤前能引所引支。轉名有支。便能建立後果中有。及生支報。論說初二果我愛潤生不還無者。對法論說已離欲聖者。對治力強故。彼由隨眠力。令生相續。唯初二果。地獄修道治道未滿。雖能折伏。不相續。不堅著。仍以現行潤。抉擇總言。見聖諦者。以隨眠潤。勝異生故。相對辨故。實通現行。其無想有情異生身。及不還者生自地。並凡聖相對。潤生勝劣。所有妨難。皆如樞要。決釋分。言一切煩惱皆潤生者。謂是取支。初起取支故。此是后取支。亦不相違。又彼說余時一切位煩惱。此說臨命終。亦不相違 第五解支節中。除天那落迦者。化生頓死故。又天唯善業果。地獄恒解支節。更何須說 第六根沒頓漸者。具根缺根別故 第七死名別中。得聖名清凈解脫。得無漏。離障縛故。或唯阿羅漢。證寂圓故。菩薩亦然。余翻此應知 第
八上下舍相中。當知后識唯心處舍者。腹中初生不凈成心。故最後舍。卷末當知。
解生文中。大分為二。初別明生因生相。后第二卷中。重複聊簡。初文又二。初明生因。后死生同時下。明生相。生相即生支。故唯識云。始從中有。至本有中未衰變。皆生支攝。生因即有支。有支有二。一識等五種。戲論因。是能為因緣。親生生支。二業支種子。即凈不凈因。為增上緣感生支起。潤生愛滅。起正死心。略而不說。此二因熟。中有果起。生相文有二。初明中有生方便。后又造惡業者謂屠羊等下。明當有生。根本生故。初是趣方便。后是趣體。
辨中有中。十四門 一生時節。前趣滅位。后趣即生。如生滅相稱兩頭等 二具根。化生故。下第二卷。於四生中。解化生。云具足六處。或復不具。中有何須必具五根。答彼解無想天。及初生命終。名不具。隨順小乘。說六識身。無意根故。非余化生有不具根。又劫初鬼畜。既亦化生。何必要具。劫初人畜。一切具根。以化生故。若說男女根。中有之中。容其無形。問既與當果相似。一業所招。如何必具根。答以化生故。與當生不同 三相狀。業識所引善惡異故 四極凈天眼境。即大菩薩。廣慧聲聞。廣修者。見極細故 五不同前將死位。起內我愛。唯起境界愛。
【現代漢語翻譯】 現代漢語譯本： 八、上、下、舍相中。應當知道后識唯有在心處捨棄。腹中初生時，不凈之物形成心，因此最後捨棄。詳細內容見卷末。
解釋生文中，大體分為兩部分。首先分別說明生因和生相，然後在第二卷中，重複簡要說明。初文又分為兩部分。首先說明生因，然後在『死生同時下』說明生相。生相即是生支（jati-anga），所以《唯識論》說：『開始於中有（antarabhava），到本有（upapatti-bhava）中未衰變，都屬於生支所攝。』生因即是有支（bhava-anga）。有支有兩種：一是識等五種戲論因，是能作為因緣，親近產生生支；二是業支的種子，即清凈與不清凈的因，作為增上緣感應生支的生起。潤生的愛滅盡，生起真正的死心，這裡省略不說。這兩種因成熟，中有果就生起。生相文有兩部分。首先說明中有生起的方便，然後在『又造惡業者謂屠羊等下』說明當有生。根本是生，所以初文是趣向的方便，後文是趣向的本體。
辨別中有（antarabhava）中有十四個方面：一、生時節。前趣滅亡的位置，后趣立即產生。如生滅的相稱，兩頭相等。二、具根。因為是化生。下文第二卷中，在四生（catur-yoni）中，解釋化生，說具備六處（sad-ayatana），或者不具備。中有為何必須具備五根（panca-indriyani）？回答說，那裡解釋的是無想天（asanjnasattva）以及初生命終結的情況，稱為不具備。這是隨順小乘的說法，說六識身（sad-vijnanakaya）沒有意根（mano-indriya）的緣故。並非其餘的化生沒有具備根。又如劫初的鬼和畜生，既然也是化生，為何必須要具備？劫初的人和畜生，一切都具備根，因為是化生。如果說男女根，在中有之中，容許沒有形狀。問：既然與當來的果報相似，由同一業力所招感，為何必須具備根？答：因為是化生，與當來所生不同。三、相狀。由於業識所引導的善惡不同。四、極凈天眼境，即大菩薩（mahābodhisattva），廣慧聲聞（mahā-sravaka），廣修者，能見到極其細微的事物。五、與將死位不同，將死位會生起內在的我愛（atma-sneha），而中有唯有生起對境界的愛。
【English Translation】 English version: Among the eight, upper, lower, and relinquished aspects, it should be known that the final consciousness is relinquished only at the mind. At the initial birth in the womb, impurity forms the mind, hence the final relinquishment. Refer to the end of the volume for details.
In explaining the text on birth, it is broadly divided into two parts. First, it separately clarifies the causes and characteristics of birth; then, in the second volume, it briefly repeats the explanation. The initial text is further divided into two parts. First, it clarifies the causes of birth; then, following 'at the simultaneous death and birth,' it clarifies the characteristics of birth. The characteristics of birth are the birth factor (jati-anga), hence the Vijnaptimatrata-siddhi says: 'Beginning from the intermediate existence (antarabhava), until the non-decaying state in the arising existence (upapatti-bhava), all are included within the birth factor.' The cause of birth is the existence factor (bhava-anga). The existence factor has two aspects: first, the five kinds of discursive causes such as consciousness, which are the direct causes that closely produce the birth factor; second, the seeds of the karma factor, which are the pure and impure causes that, as conditioning factors, induce the arising of the birth factor. The craving that moistens birth ceases, and the true mind of death arises, which is omitted here. When these two causes mature, the result of the intermediate existence arises. The text on the characteristics of birth has two parts. First, it clarifies the means of the intermediate existence arising; then, following 'those who create evil karma, such as butchers of sheep,' it clarifies the future existence. The root is birth, so the initial text is the means of approaching, and the latter text is the substance of approaching.
Distinguishing the intermediate existence (antarabhava) has fourteen aspects: 1. The time of birth. The position where the previous destination ceases, the subsequent destination immediately arises. Like the correspondence of arising and ceasing, the two ends are equal. 2. Possessing faculties. Because it is an apparitional birth. In the second volume below, among the four kinds of birth (catur-yoni), the apparitional birth is explained, saying it possesses six sense bases (sad-ayatana), or does not possess them. Why must the intermediate existence necessarily possess the five faculties (panca-indriyani)? The answer is that it explains the Asanjnasattva heaven and the end of the initial life, which are called not possessing. This follows the Hinayana teaching, saying that the six consciousness bodies (sad-vijnanakaya) do not have the mind faculty (mano-indriya). It is not that other apparitional births do not possess faculties. Furthermore, the ghosts and animals at the beginning of the kalpa are also apparitional births, so why must they necessarily possess them? The humans and animals at the beginning of the kalpa all possess faculties because they are apparitional births. If it refers to the male and female organs, in the intermediate existence, it is permissible for them to be without form. Question: Since it is similar to the future retribution, induced by the same karma, why must it possess faculties? Answer: Because it is an apparitional birth, it is different from the future birth. 3. Appearance. Due to the different good and evil guided by karmic consciousness. 4. The realm of the extremely pure divine eye, namely the great Bodhisattva (mahābodhisattva), the Mahasravaka of vast wisdom, and those who cultivate extensively, can see extremely subtle things. 5. Different from the dying state, the dying state will give rise to internal self-love (atma-sneha), while the intermediate existence only gives rise to love for the environment.
緣當生境故 六同當生形。一業招故。如狗中有。雖待時等。轉受狐身。本將向狗生。形仍似狗 七如天眼見障外色。然得見無邊隨類業故 八身無礙往彼生處隨山河等。身皆度往。一無障礙。猶如通力。生處即礙 九不見異趣。見同類及身當生處。業勢異故。不同余宗 十往生形儀。惡業眼視下凈者。生三惡趣。雖見生處。見其勝凈。所以欣生。若見穢相。不欣生故。俱舍雲天首上三橫地獄頭歸下。與此不同。或此說地獄。面視於下。非頭不向下。但與餘二趣。視下相似。故同說之 十一生時分限。七日一死壽勢頹故。極經七死。必得生處。業必熟故。如住壽極八萬四千。此亦如是。不可為難設劫滅時。輪王業熟。亦定七日。轉生他方。或業可轉。而未受果。設色界中有。亦唯七日。若得生處。日時不定。有說。欲界中有七日。色界不定。此義不然。無文說故 十二可轉。生處生時。二緣未合。謂父母等未和合。禽獸等非時。如狗生狐中等。時處未和合故。或如謗解脫生地獄等。皆可轉故 十三釋異名。有四。總有四有。謂生有。死有。本有。中有。生有。初剎那名生有。死未后剎那名死有。生后死前名本有。死後生前名中有。一名中有。前後二有中間故。中有非趣。本有雖中。不名中有。二名健達縛此名尋香行。
{ "translations": [ "現代漢語譯本", "一、因緣所生之境：中有身所見之境，是因過去業緣和將要投生的環境共同作用而產生的。六根所對之境，與將要投生的形體相似。這是因為共同的業力所招感。例如，狗的中有身，雖然等待時機成熟，可能會轉而投生為狐貍，但最初它將要投生為狗，所以所見的形體仍然像狗。", "二、天眼所見：就像天眼能夠見到障礙物之外的顏色一樣，中有身也能見到無邊無際的景象，這是隨順各類眾生的業力所致。", "三、身無障礙：中有身能夠毫無阻礙地前往將要投生的地方，即使有山河等阻礙，也能穿透過去，沒有任何障礙，就像神通力一樣。如果已經投生，就會有阻礙。", "四、不見異趣：中有身只能見到同類眾生，以及自己將要投生的地方。因為業力的趨勢不同，所以與其他的宗派觀點不同。", "五、往生形儀：惡業深重的人，眼睛向下看，清凈的人，眼睛向上看，預示著將要投生到三惡趣或善趣。雖然能見到將要投生的地方，但只能見到其中殊勝清凈的一面，所以心生歡喜而前往投生。如果見到的是污穢的景象，就不會歡喜投生。俱舍論中說，天道眾生臨終時頭向上，出現三個橫紋，地獄眾生臨終時頭向下。這與此處所說略有不同。或許這裡所說的地獄眾生是面朝下看，並非頭不向下。只是與其餘二趣（餓鬼、畜生）向下看相似，所以放在一起說。", "六、生時分限：中有身七天一死，這是因為壽命和業力衰頹的緣故。最多經歷七次死亡，必定會得到投生之處，因為業力必定成熟。就像人壽最長可達八萬四千歲一樣，中有身的壽命也是如此。這沒有什麼可懷疑的。假設劫滅之時，轉輪王的業力成熟，也必定在七天之內轉生到其他地方。或者業力可以轉變，但尚未受果報。假設有中有身存在，也只有七天。如果得到投生之處，具體的時間就不確定了。有人說，欲界眾生的中有身七天不定。這種說法是不對的，因為沒有經典依據。", "七、可轉之因：投生之處和投生時間是可以轉變的，因為兩種因緣尚未聚合。例如，父母等尚未和合，禽獸等不在合適的時節交配，就像狗的中有身投生到狐貍中等等，都是因為時間和地點沒有和合的緣故。或者像誹謗解脫道而墮入地獄等等，都是可以轉變的。", "八、解釋異名：中有有四種異名。總共有四有，即生有（jāti-bhava），死有（maraṇa-bhava），本有（pūrva-bhava），中有（antarā-bhava）。生有，指最初的剎那名為生有。死有，指臨死前的最後一個剎那名為死有。本有，指從出生後到死亡前這段時間名為本有。中有，指死亡後到投生前這段時間名為中有。中有，又名健達縛（gandharva），意為尋香行。", "english_translations": [ "English version", "1. The Conditioned Arising of Environments: The environment perceived by the intermediate being (antarā-bhava) arises from the combined influence of past karmic conditions and the environment into which it will be born. The objects perceived by the six senses are similar to the form into which it will be born. This is because of the shared karma that draws them together. For example, the intermediate being of a dog, although waiting for the right time, may be reborn as a fox, but initially it is going to be born as a dog, so the form it perceives still resembles a dog.", "2. What is Seen by the Divine Eye: Just as the divine eye can see colors beyond obstacles, the intermediate being can also see boundless scenes, which is due to following the karma of various beings.", "3. Unobstructed Body: The intermediate being can go to the place where it will be born without any obstruction. Even if there are mountains and rivers, it can pass through them without any hindrance, like supernatural powers. If it has already been born, there will be obstacles.", "4. Not Seeing Different Realms: The intermediate being can only see beings of the same kind and the place where it will be born. Because the tendencies of karma are different, this differs from the views of other schools.", "5. The Appearance of Rebirth: Those with heavy negative karma look downwards, while those who are pure look upwards, indicating that they will be reborn in the three evil realms or good realms. Although they can see the place where they will be born, they can only see the superior and pure aspects of it, so they rejoice and go to be born there. If they see impure appearances, they will not rejoice in being born. The Abhidharmakośa states that beings in the heavens have their heads upwards with three horizontal lines at the time of death, while beings in hell have their heads downwards. This is slightly different from what is said here. Perhaps what is said here about hell beings is that they look downwards, not that their heads do not go downwards. It is only similar to the other two realms (hungry ghosts and animals) in looking downwards, so they are spoken of together.", "6. Time Limit for Rebirth: The intermediate being dies every seven days because its lifespan and karmic force are declining. At most, it will experience seven deaths, and it will definitely find a place to be born, because its karma must ripen. Just as human lifespan can reach 84,000 years, so too is the lifespan of the intermediate being. There is nothing to doubt about this. Suppose at the time of the destruction of a kalpa, the karma of a Chakravartin (universal ruler) ripens, he will definitely be reborn in another place within seven days. Or karma can be transformed, but the result has not yet been received. Suppose there is an intermediate being, it only exists for seven days. If a place to be born is found, the specific time is uncertain. Some say that the intermediate being of beings in the desire realm is uncertain for seven days. This view is incorrect because there is no scriptural basis for it.", "7. Causes of Transformation: The place and time of rebirth can be transformed because the two conditions have not yet come together. For example, parents have not yet united, animals do not mate at the appropriate time, like the intermediate being of a dog being born into a fox, etc., all because the time and place have not come together. Or like slandering the path of liberation and falling into hell, etc., all can be transformed.", "8. Explanation of Different Names: There are four different names for the intermediate state. In total, there are four existences (bhava), namely birth existence (jāti-bhava), death existence (maraṇa-bhava), original existence (pūrva-bhava), and intermediate existence (antarā-bhava). Birth existence refers to the initial moment called birth existence. Death existence refers to the last moment before death called death existence. Original existence refers to the time from birth to death called original existence. Intermediate existence refers to the time from death to rebirth called intermediate existence. The intermediate existence is also called gandharva, which means 'seeking fragrance'." ] }
尋當生處香。而行往故。或唯食香。香所資故。如作樂者名尋香故。此唯欲界名。非色界者。彼雖不尋香。尋香類故。亦名尋香。見生處起愛。不聞生處香自無鼻識。生處無香故。三名意行。身隨心往。速疾自在故。或名趣生。趣向生有故 十四三界有無。除無色界。以無形故。欲色二界中。亦非必定有。變人為虎。雀化為蛤等。無中有故。涅槃經言。或說欲色界有中有。或說欲色界無中有。皆不解我意故。若一切有者。何故說有不解我意。故許通無。容豫者有。速疾者無。陷身入地獄。此等皆無故。色界頓生。故中有形大如本有。欲界身中有。如生有之半。等形漸故。此準小乘。大無文故。無色界死。生地獄時。隨前死處中有現前此。有一難言。如在欲界得色界定。業力猶微。成后報業。次得無色定。業勝為生報。生無色界。受生報已。生色界中。方受后報。爾時欲界二十劫空。乃于欲界前身死處。中有現前。向色界生。此亦難解。應言則于當生處現。理亦何失。雖有此解。理實不然。前死處現。其理為正。無色無處。即于入定死處受果故。從死處中有現前。若生處現。便大疏遠生處尚遙。誰復傳識。故前說是。抉擇分中五十四。問何因得知有中有耶。答從此沒已若無所依。諸心心所。無有道理轉至余方故。設有難
言。如聲發響。此滅彼生。何須中有。彼自釋言。不應如響。唯惑亂故。響非實有。意變似彼。聲外響生。心亂倒故。復有難言。應如於影質對影生。何須中有。彼自釋言。不應如影。彼不滅故。質在影起。不同死已后趣方生。故有中有。復有難言。如心緣境。心慮境生。何假中有。彼自釋言。亦不應說如取所緣。非行往故。心不往境。慮起境生。生死不然。須往生處。既假傳識。故須中有。
又造惡業者謂屠羊等下。生相中。第一明當有生。正趣體故。文復分二。初明中有向五趣生相。又由三處現前下。明胎生生相。復分二。初明向地獄生相。后顯餘四趣向生相。初復分四。初明趣向相。次明化生具根。遍受苦故。次明向彼心。后結成道理。初文有二。初明見地獄相。謂已舊同類。喜樂馳趣。生處境礙。則便續生。后明中有末心。見當地獄果。諸色紛亂相。如前將死見中有相。前滅後生等。如癭鬼者。有鬼大癭。不能自持。極受眾苦。同於地獄。故抉擇分。生鬼畜一分。恒受眾苦。同於地獄。何故此中唯說鬼趣。鬼趣重故。又略舉故。
胎生生相中。文分為三。一明三處現前。二明三種障礙。三若無如是三種過患下。結成入胎相。調適值時者。無病安容。有麻麥果者。有麻麥果。塞蔽產腹。如車螺形者
【現代漢語翻譯】 現代漢語譯本：
他說：『就像聲音發出迴響一樣，這個滅了，那個生了，為什麼需要中有（Antarabhava，中陰身）？』他自己解釋說：『不應該像迴響一樣，因為那隻會讓人迷惑。迴響不是真實存在的，只是意識變化看起來像那樣。聲音之外才會有迴響產生，是因為心識混亂顛倒的緣故。』
又有人反駁說：『應該像影子一樣，質礙（實體）存在，影子就產生，為什麼需要中有？』他自己解釋說：『不應該像影子一樣，因為質礙（實體）不滅。質礙（實體）存在，影子才產生，這和死亡之後才前往投生之處不同，所以有中有。』
又有人反駁說：『就像心緣取外境一樣，心中思慮，外境就產生，為什麼需要中有？』他自己解釋說：『也不應該說像緣取所緣境一樣，因為沒有實際的行動和前往。心不前往外境，思慮生起，外境就產生，生死不是這樣，必須前往投生之處。既然需要憑藉傳識，所以需要中有。』
此外，造作惡業的人，比如屠宰牛羊等，在下一生的相狀中，首先說明將要產生下一生，因為是真正趨向于那個身體的緣故。這段文字又分為兩部分。首先說明中有（Antarabhava，中陰身）趨向五趣（五道輪迴）的相狀。然後『又由三處現前』以下，說明胎生的相狀。又分為兩部分，首先說明趨向地獄的相狀，然後顯示其餘四趣（四種生命形式）趨向投生的相狀。首先又分為四部分，首先說明趨向的相狀，其次說明化生具有根器，普遍承受痛苦的緣故，其次說明趨向地獄的心，最後總結成道理。首先的文字分為兩部分，首先說明見到地獄的相狀，就是見到過去和自己同類的眾生，心生歡喜，奔跑前往，但是被投生之處的境界所阻礙，於是就繼續投生。然後說明中有（Antarabhava，中陰身）的最後心念，見到當地獄的果報，各種顏色紛亂的景象，就像之前將要死亡時見到的中有（Antarabhava，中陰身）的相狀一樣。之前滅亡，之後產生等等，就像癭鬼一樣，有的鬼長著巨大的癭，不能自己支撐，極其遭受痛苦，和地獄一樣。所以在《抉擇分》中說，投生到鬼道和畜生道的一部分，經常遭受痛苦，和地獄一樣。為什麼這裡只說鬼趣呢？因為鬼趣的罪業深重，又是簡略地舉例說明。』
胎生生相中，文字分為三部分。第一部分說明三處現前，第二部分說明三種障礙，第三部分『若無如是三種過患』以下，總結成入胎的相狀。『調適值時』，就是沒有疾病，安穩容納。『有麻麥果』，就是有麻麥果實，堵塞遮蔽產婦的腹部。『如車螺形』，就像車渠貝的形狀一樣。
【English Translation】 English version:
He said, 'Like a sound producing an echo, this ceases and that arises, what need is there for an Antarabhava (intermediate state)?' He himself explained, 'It should not be like an echo, for that only causes confusion. An echo is not real; it is only a change in consciousness that appears like that. An echo arises outside of the sound because the mind is confused and inverted.'
Again, someone objected, 'It should be like a shadow; when a substance exists, a shadow arises. What need is there for an Antarabhava?' He himself explained, 'It should not be like a shadow, because the substance does not cease. When a substance exists, a shadow arises, which is different from going to a place of rebirth after death. Therefore, there is an Antarabhava.'
Again, someone objected, 'Like the mind apprehending an object, when the mind thinks, the object arises. What need is there for an Antarabhava?' He himself explained, 'It should also not be said to be like apprehending an object, because there is no actual action or going. The mind does not go to the object; when thought arises, the object arises. Birth and death are not like that; one must go to the place of rebirth. Since it is necessary to rely on the transmission of consciousness, therefore, there is a need for an Antarabhava.'
Furthermore, those who commit evil deeds, such as slaughtering sheep and cattle, in the aspect of the next life, first explain that the next life will arise because it is truly directed towards that body. This passage is further divided into two parts. First, it explains the aspect of the Antarabhava (intermediate state) tending towards the five destinies (five realms of reincarnation). Then, 'Moreover, due to the presence of the three conditions' below, it explains the aspect of womb-birth. It is again divided into two parts: first, it explains the aspect of tending towards hell; then, it reveals the aspect of tending towards rebirth in the remaining four destinies (four life forms). First, it is again divided into four parts: first, it explains the aspect of tending; second, it explains that the spontaneously born have faculties because they universally endure suffering; third, it explains the mind tending towards hell; and finally, it concludes the reasoning. The first passage is divided into two parts: first, it explains seeing the aspect of hell, which is seeing beings of the same kind as oneself in the past, rejoicing and rushing forward, but being obstructed by the realm of the place of rebirth, and thus continuing to be reborn. Then, it explains the final thought of the Antarabhava (intermediate state), seeing the retribution of hell, the confused and disordered appearances of various colors, just like the aspect of the Antarabhava (intermediate state) seen before death. Previous cessation, subsequent arising, etc., are like goiter ghosts; some ghosts have huge goiters, cannot support themselves, and suffer extremely, like hell. Therefore, in the Determination, it says that being born into the realm of ghosts and a portion of the animal realm often endures suffering, like hell. Why is only the ghost realm mentioned here? Because the sins of the ghost realm are heavy, and it is a brief example.
In the aspect of womb-birth, the text is divided into three parts. The first part explains the presence of the three conditions, the second part explains the three kinds of obstacles, and the third part, 'If there are no such three faults' below, concludes the aspect of entering the womb. 'Suitable and timely' means without illness and safely accommodated. 'Having sesame and barley fruits' means having sesame and barley fruits, blocking and covering the abdomen of the pregnant woman. 'Like the shape of a conch shell' is like the shape of a conch shell.
。門寬大故。或有形曲。有穢有濁者。穴不順直。難安子故。其處穢惡。津液渾濁。不堪攬之成所依故。不作不增長感子之業者。作謂一子增長。謂多子等業。或感大宗葉等者。自有感大宗葉等。父母無之。或自無父母有之。結成入胎相中有九。一結成入胎。二于父母起顛倒。三薄福多福所見之相。四本藏依託。五依託相狀。六諸根依此次第當生。七諸根依處。亦次第生。名得圓滿。八識托。依執損益共同。九肉心。初生識最初託故。于末後識從心舍。
于父母起顛倒。文有六。一起趣向。二起顛倒。三于父母差別。四樂遠近不同。五隨意見一。六遂便受生 依託相狀中。謂此所出濃厚精血合成一段等者。謂父母精血。合成一段。中有末心。起愛煩惱名顛倒中有末身。名顛倒緣。即彼一段非情精血。與中有俱滅。即此同時。由種子力。有微細根及造根大種並與根。同是有情分。不凈精血。和合摶生前剎那時。即此精血。尚是非情。今此剎那。識既依託。名為結生。乃有情數。薩婆多師。以父母精血為緣。別有異熟等大種造色。于中死生 今此二說。一云。造根微細大種新生。其類妙故。余扶根塵大。及造色。用前非情精血。以為此體。不同於彼。二云。同彼。非情並滅。依此為緣。新精血生。羯邏藍義。如后卷
【現代漢語翻譯】 現代漢語譯本：因為門寬大的緣故，或者（子宮）形狀彎曲，有污穢和渾濁的東西，（陰道）孔穴不順直，難以安頓胎兒的緣故；那地方污穢惡臭，津液渾濁，不能作為攬取（精血）形成所依之處的緣故，所以不產生或不增長感生胎兒的業。（『作』是指一個孩子，『增長』是指多個孩子等的業。）或者感生大宗族後代等，有的是自己能感生大宗族後代等，父母卻沒有這種能力；有的是自己沒有父母卻有這種能力。結生入胎的相狀中有九種：一是結生入胎，二是對父母產生顛倒想，三是薄福或多福所見到的相，四是本藏依託，五是依託的相狀，六是諸根依照此次第應當產生，七是諸根依託之處也次第產生，名稱得到圓滿，八是識依託，依照執取、損益共同（的業力），九是肉心。最初的識最初依託于肉心，所以在最後的識從肉心捨棄。 對父母產生顛倒想，文中有六個方面：一是產生趣向，二是對父母產生顛倒想，三是對父母的差別，四是喜好遠近不同，五是隨意見解一致，六是於是就受生。（在）依託的相狀中，所謂『這裡所產生的濃厚精血合成一段』等，是指父母的精血合成一段，中有（中陰身）的末心，產生愛慾煩惱，名叫顛倒中有末身，名叫顛倒緣。就是那一段非情（無情識）的精血，與中有（中陰身）一同滅亡。就在這同時，由於種子（業力）的力量，有微細的根以及造根的大種，並且與根一同是有情的一部分。不凈的精血和合摶生前一剎那的時候，這精血還是非情。現在這一剎那，識已經依託，名叫結生，於是成為有情之數。薩婆多（Sarvastivada，一切有部）師認為，以父母的精血為緣，另外有異熟等大種造色，在其中死生。現在這兩種說法，一種認為，造根的微細大種是新生的，它的種類精妙，其餘扶助根塵的大種以及造色，用之前的非情精血作為它的本體，不同於他們（薩婆多師）。另一種認為，與他們（薩婆多師）相同，非情（精血）一同滅亡，依靠這個為緣，新精血產生。羯邏藍（Kalala）的含義，在後面的卷中（解釋）。
【English Translation】 English version: Because the gate is wide, or the shape (of the womb) is curved, with impure and turbid things, (the vaginal) orifice is not straight, making it difficult to settle the fetus; because that place is filthy and stinky, the fluid is turbid, and it cannot be used as a place to gather (semen and blood) to form a basis, therefore, the karma of conceiving or increasing the number of fetuses is not produced. ('Producing' refers to one child, 'increasing' refers to the karma of multiple children, etc.) Or, one may conceive descendants of a great clan, etc. Some are able to conceive descendants of a great clan, etc., but their parents do not have this ability; some do not have parents but have this ability themselves. There are nine aspects in the appearance of conception and entering the womb: first, conception and entering the womb; second, arising inverted thoughts towards parents; third, the appearance seen by those with little or much fortune; fourth, reliance on the original store; fifth, the appearance of reliance; sixth, the organs should arise in this order; seventh, the places where the organs rely also arise in order, and the name is perfected; eighth, consciousness relies on, according to the shared (karma) of grasping, benefit, and harm; ninth, the flesh heart. The initial consciousness initially relies on the flesh heart, so the final consciousness abandons the heart. Arising inverted thoughts towards parents, there are six aspects in the text: first, arising inclination; second, arising inverted thoughts towards parents; third, the difference towards parents; fourth, different preferences for distance; fifth, agreeing with one's own views; sixth, and then receiving birth. (In) the appearance of reliance, the so-called 'the thick semen and blood produced here combine into one segment,' etc., refers to the parents' semen and blood combining into one segment, the final mind of the intermediate being (antarabhava), giving rise to desires and afflictions, is called inverted. The final body of the intermediate being is called the cause of inversion. That is, that segment of non-sentient semen and blood perishes together with the intermediate being. At the same time, due to the power of the seed (karma), there are subtle roots and the great elements that create the roots, and together with the roots, they are part of sentient beings. At the moment before the impure semen and blood combine and form, this semen and blood is still non-sentient. Now, at this moment, consciousness has already relied on it, called conception, and thus becomes a sentient being. The Sarvastivada (Sarvastivada) masters believe that, taking the parents' semen and blood as the cause, there are other great elements that create form, such as the ripening result, in which death and birth occur. Now, in these two views, one believes that the subtle great elements that create the roots are newly born, and their kind is exquisite. The remaining great elements that support the roots and dust, and the created form, use the previous non-sentient semen and blood as its substance, which is different from them (Sarvastivada masters). The other believes that it is the same as them (Sarvastivada masters), the non-sentient (semen and blood) perish together, relying on this as the cause, new semen and blood are produced. The meaning of Kalala (Kalala) is explained in the later volume.
釋 諸根依此次第當生中。此羯邏藍中有諸根大種等者。初位之時。眼等四根。時猶未有。已有造彼能造四大。據其處所。此中有說。造身根大種外。別有造余根四大。雖無所造色。大種已有。由此身根俱生大種力故。后余根生。抉擇分說。能造所造。定不相離。名同處不相離者。說以後位。非初位等。獨有大種。據其處所。后根方生。其扶余根四塵時。亦未有亦唯有大種。先據處所后根起時。造色方生。根依俱生。名得圓滿。或此意說。造身根四大。亦能造餘四根。扶身根四塵。能造四大。亦能造扶余四根之塵。今說初有諸根大種。並有諸根扶根大種者。即說造身大種。及造扶身塵大種。為造餘四根大種等。非更別有。相依而有。是造義故。不爾豈復唯有大種。無所造耶。欲界一切四大種。不離色觸等。故此義難知。
論本第二
自下明生相中。第二段重複聊簡。文分為二。初廣總五趣生。后廣胎生。初文有十。一種子多少。二識與名色。漸增長相。三三熏習生果差別。四異熟受俱。五有受盡相。六三時報種子差別。七有染離染法界共同。八三性種子。得名有異。九種子眾名。十轉舍差別相。前生中雲。我愛無間已生故。戲論因熏習故。凈不凈業已成熟故。方得果生故。今廣種名色等增長。即前正生之
【現代漢語翻譯】 現代漢語譯本： 解釋：諸根（indriya，感覺器官）依靠此次第而生於中陰身。此羯邏藍（kalala，受精卵最初形態）中具有諸根的大種（mahābhūta，四大元素）等，是指在最初階段，眼等四根尚未形成，但已經存在能夠創造它們的能造四大。根據其處所，這裡有人說，除了創造身根的大種之外，還有另外創造其餘諸根的四大。雖然沒有所造色（rūpa，色法），但大種已經存在。由於身根俱生的大種的力量，其餘諸根隨後產生。《抉擇分》中說，能造和所造必定不相分離，名為同處不相離，指的是後來的階段，而非最初階段等，只有大種。根據其處所，後來的根才產生。扶助其餘諸根的四塵（catuḥ paramāṇu，極微）之時，也尚未存在，也只有大種。先根據處所，後來的根生起時，所造色才產生。根依靠俱生，名為得到圓滿。或者，這裡的意思是說，創造身根的四大，也能創造其餘四根。扶助身根的四塵，能造四大，也能創造扶助其餘四根的塵。現在說最初有諸根的大種，並且有諸根扶根的大種，就是說創造身根的大種，以及創造扶助身根的塵的大種，作為創造其餘四根的大種等，並非另外存在，而是相互依靠而存在，這是創造的意義。否則，難道只有大種，而沒有所造嗎？欲界（kāmadhātu，慾望界）的一切四大種，不離色、觸等，因此這個道理難以理解。
論本第二
下面闡明生相中，第二段重複並簡要說明。文分為二部分：首先廣泛地總說五趣（pañca-gati，五道）的生，然後廣泛地闡述胎生。最初的文有十個方面：一、種子的多少；二、識（vijñāna，意識）與名色（nāmarūpa，名色）漸次增長的相狀；三、三熏習（tri-vidha vāsanā，三種熏習）產生果報的差別；四、異熟受（vipāka-vedanā，異熟果報的感受）同時存在；五、有受（bhava-vedanā，生存的感受）窮盡的相狀；六、三時（tri-kāla，過去、現在、未來）報種子的差別；七、有染（sāsrava，有煩惱）和離染（anāsrava，無煩惱）法界（dharmadhātu，法界）的共同性；八、三性（tri-svabhāva，三種自性）的種子，得到不同的名稱；九、種子眾的名稱；十、轉變和捨棄的差別相狀。前面在生中說，由於我愛（ātma-sneha，對自我的愛）無間斷地產生，由於戲論（prapañca，虛妄分別）的因熏習，由於清凈和不清凈的業（karma，行為）已經成熟，才能得到果報的產生。現在廣泛地闡述種、名色等的增長，就是前面所說的正生。
【English Translation】 English version: Explanation: The sense faculties (indriya) arise in the intermediate state (antarābhava) according to this sequence. 'In this kalala (the initial embryonic stage) there are the great elements (mahābhūta) of the sense faculties, etc.' refers to the fact that in the initial stage, the four sense faculties such as the eye have not yet formed, but the causal great elements (able to create them) already exist. According to their location, some say here that, apart from the great elements that create the body faculty, there are other four great elements that create the remaining sense faculties. Although there is no created form (rūpa), the great elements already exist. Due to the power of the great elements co-arisen with the body faculty, the remaining sense faculties subsequently arise. The Discrimination Section says that the causal and the created are definitely inseparable, called 'inseparable in the same place,' which refers to the later stages, not the initial stages, etc., where only the great elements exist. According to their location, the later faculties then arise. At the time of the four dusts (catuḥ paramāṇu) that support the remaining sense faculties, they also do not yet exist, and only the great elements exist. First, according to the location, when the later faculties arise, the created form then arises. The faculties rely on co-arising, called 'attaining completeness.' Or, the meaning here is that the four great elements that create the body faculty can also create the remaining four faculties. The four dusts that support the body faculty, the causal great elements, can also create the dusts that support the remaining four faculties. Now, saying that initially there are the great elements of the sense faculties, and there are the great elements that support the sense faculties, means that the great elements that create the body faculty, and the great elements that create the dusts that support the body faculty, serve as the great elements, etc., that create the remaining four faculties, and do not exist separately, but exist in mutual dependence, which is the meaning of creation. Otherwise, would there only be great elements without anything created? All the four great elements of the desire realm (kāmadhātu) are inseparable from form, touch, etc., so this principle is difficult to understand.
Treatise Text Second
Below, in explaining the characteristics of birth, the second section repeats and briefly explains. The text is divided into two parts: first, a broad overview of the births in the five destinies (pañca-gati), and then a broad explanation of womb-birth. The initial text has ten aspects: 1. The quantity of seeds; 2. The aspect of the gradual growth of consciousness (vijñāna) and name and form (nāmarūpa); 3. The differences in the fruits produced by the three types of conditioning (tri-vidha vāsanā); 4. The co-existence of the resultant feeling (vipāka-vedanā); 5. The aspect of the exhaustion of the feeling of existence (bhava-vedanā); 6. The differences in the seeds of retribution in the three times (tri-kāla); 7. The commonality of the defiled (sāsrava) and undefiled (anāsrava) realms of reality (dharmadhātu); 8. The seeds of the three natures (tri-svabhāva) obtain different names; 9. The names of the multitude of seeds; 10. The aspects of the differences in transformation and abandonment. Earlier, in the section on birth, it was said that because self-love (ātma-sneha) arises without interruption, because of the conditioning of the cause of mental proliferation (prapañca), and because pure and impure actions (karma) have matured, one can obtain the arising of the fruit. Now, broadly explaining the growth of seeds, name and form, etc., is precisely what was referred to earlier as the actual birth.
體故。
此重廣種多少中。一切種子皆具足等者。如成唯識第二卷說。釋此論文。準彼三義。涅槃法者。法謂道理。有入涅槃之道理故。
一界之中成三界種者。攝在本識。性同無記。用歸體故。見相類別。界系全殊。業果不同。報非報異。亦如唯識第二論疏。三熏習種生果別中。種子識自體。樂著戲論為勝因者。名言種子也 于生族姓等凈不凈業為勝因者。有支種子也 凡於自體計我慢等者。我執種子。即廣前三因於胎分中 有自性受不苦不樂等者。則阿賴耶識相應舍受。是異熟主。擔負余受。名自性受。異熟生者。從真異熟所生。體非異熟。異熟之義。如唯識疏第二。
又種子體無始時來等者。護月云。種子本有。由新熏發方生。故名為新。此文為正。難陀云。此說名言。本識親種。無始新熏。不能自得異熟果。要由凈不凈業新熏招集。方乃能生。故名為新。護法解云。名言種子。法爾舊成。無有支熏。不能得果。新舊合用。其果方生。望業招集。與其新名。非名言種。無始時無。要熏方生。故名言種。無受盡相。複數逢緣。數生果故。有支種子。名有受盡相。有頹歇故。若果未生。名未受果。若果已生。名已受果。
又諸種子未與果者或順生或順后受等者。此說種子未生果者。或順生
【現代漢語翻譯】 現代漢語譯本： 體故（因為這個緣故）。
此重廣種多少中（在這些重重疊疊、廣大繁多的種子中）。一切種子皆具足等者（『一切種子都具足』等等的說法）。如成唯識第二卷說（就像《成唯識論》第二卷所說）。釋此論文（解釋這段論文）。準彼三義（依據那三種含義）。涅槃法者（所謂的涅槃之法）。法謂道理（法指的是道理）。有入涅槃之道理故（因為有進入涅槃的道理）。
一界之中成三界種者（在一個界中成就三界種子）。攝在本識（包含在本識中）。性同無記（性質相同，都是無記性）。用歸體故（作用歸於本體的緣故）。見相類別（見分和相分的類別）。界系全殊（界和系完全不同）。業果不同（業和果不同）。報非報異（報和非報不同）。亦如唯識第二論疏（也像《唯識論》第二論疏所說）。三熏習種生果別中（在三種熏習的種子產生不同的果報中）。種子識自體（種子識的自體）。樂著戲論為勝因者（以樂於執著戲論作為殊勝的原因）。名言種子也（這是名言種子）。于生族姓等凈不凈業為勝因者（對於產生族姓等等清凈或不清凈的業作為殊勝的原因）。有支種子也（這是有支種子）。凡於自體計我慢等者（凡是對自體產生我慢等等）。我執種子（這是我執種子）。即廣前三因於胎分中（就是在胎兒時期廣泛地種下前面三種原因）。有自性受不苦不樂等者（有自性感受，不苦不樂等等）。則阿賴耶識相應舍受（這是與阿賴耶識相應的舍受）。是異熟主（是異熟果的主導者）。擔負余受（承擔其餘的感受）。名自性受（稱為自性受）。異熟生者（異熟所生）。從真異熟所生（是從真正的異熟果所生）。體非異熟（本體不是異熟果）。異熟之義（異熟的含義）。如唯識疏第二（就像《唯識疏》第二卷所說）。
又種子體無始時來等者（又說種子體從無始以來就存在等等）。護月云（護月說）。種子本有（種子本來就存在）。由新熏發方生（由新的熏習引發才產生）。故名為新（所以稱為新）。此文為正（這段文字是正確的）。難陀云（難陀說）。此說名言（這是說名言）。本識親種（本識親生的種子）。無始新熏（無始以來的新的熏習）。不能自得異熟果（不能自己得到異熟果）。要由凈不凈業新熏招集（要由清凈或不清凈的業新的熏習招感聚集）。方乃能生（才能產生）。故名為新（所以稱為新）。護法解云（護法解釋說）。名言種子（名言種子）。法爾舊成（本來就存在）。無有支熏（沒有有支的熏習）。不能得果（不能得到果報）。新舊合用（新舊結合使用）。其果方生（它的果報才能產生）。望業招集（從期望業來招感聚集的角度來說）。與其新名（給它一個新的名稱）。非名言種（不是說名言種子）。無始時無（無始時就沒有）。要熏方生（要熏習才能產生）。故名言種（所以名言種子）。無受盡相（沒有受盡的相）。複數逢緣（多次遇到因緣）。數生果故（多次產生果報的緣故）。有支種子（有支種子）。名有受盡相（稱為有受盡的相）。有頹歇故（因為有衰退消歇的緣故）。若果未生（如果果報沒有產生）。名未受果（稱為未受果）。若果已生（如果果報已經產生）。名已受果（稱為已受果）。
又諸種子未與果者或順生或順后受等者（又說各種種子，沒有給予果報的，或者順次生，或者順次後受等等）。此說種子未生果者（這是說種子沒有產生果報的）。或順生（或者順次生）。 English version: For this reason.
'Among these numerous and vast seeds, all seeds are complete,' and so on. As the second volume of the Cheng Weishi Lun (Treatise on Establishing Consciousness-only) says, explaining this passage, according to those three meanings, Nirvana Dharma (the Dharma of Nirvana), Dharma means principle, because there is a principle for entering Nirvana.
'Within one realm, the seeds of the three realms are formed,' contained within the alaya consciousness, with the same nature of neutral (non-defiled), because the function returns to the essence. The categories of seeing and appearance are completely different in realm and system. Karma and its results are different. Retribution and non-retribution are different, as in the second commentary of the Weishi Lun. Among the different results produced by the three types of conditioning, the seed consciousness itself, taking pleasure in attachment to frivolous discussions as the superior cause, is the seed of names and words. Taking pure or impure karma, such as giving rise to lineage, as the superior cause, is the seed of existence. Generally, those who consider themselves arrogant, etc., are the seeds of ego-attachment, which broadly plant the previous three causes in the womb. Having a self-nature of feeling neither pain nor pleasure, etc., is the feeling of equanimity corresponding to the alaya consciousness, which is the master of the vipaka (result of karma), bearing the remaining feelings, called self-nature feeling. Born from vipaka, born from the true vipaka, the essence is not vipaka. The meaning of vipaka is as in the second volume of the Weishi Shu.
Furthermore, 'the essence of the seeds has existed since beginningless time,' etc. Huyue (Protector of the Moon) says, 'Seeds originally exist, and only arise when newly conditioned, hence they are called new.' This passage is correct. Nanda says, 'This refers to names and words. The direct seeds of the fundamental consciousness, newly conditioned since beginningless time, cannot obtain the vipaka result by themselves. They must be newly conditioned by pure or impure karma to attract and gather, and then they can arise, hence they are called new.' Huofa (Protector of the Dharma) explains, 'The seeds of names and words are naturally old and complete. Without the conditioning of existence, they cannot obtain the result. The combination of new and old is used, and then the result arises. From the perspective of attracting and gathering karma, it is given a new name. It is not that the seeds of names and words did not exist since beginningless time, but that they only arise through conditioning. Therefore, the seeds of names and words do not have the characteristic of exhaustion, and repeatedly encounter conditions, repeatedly producing results. The seeds of existence are said to have the characteristic of exhaustion, because they have decline and decay. If the result has not yet arisen, it is called not yet received the result. If the result has already arisen, it is called already received the result.'
Furthermore, 'those seeds that have not yet given a result, either arise in sequence or are received later in sequence,' etc. This refers to seeds that have not yet produced a result, either arising in sequence.
【English Translation】 For this reason.
In this multitude of extensive seeds, the statement 'all seeds are complete' and so on, is explained in the second volume of the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-Only). According to those three meanings, 'Nirvana-dharma' refers to the principle, as there is a principle for entering Nirvana.
The statement 'within one realm, the seeds of the three realms are formed' means they are contained within the Alaya-consciousness, sharing the same neutral nature. The function returns to the essence. The categories of the seeing-aspect and the appearance-aspect are completely different in realm and system. Karma and its results are different. Retribution and non-retribution are different, as explained in the second commentary of the Vijnaptimatrata-sastra. Among the different results produced by the three types of conditioning, the seed-consciousness itself, taking pleasure in attachment to frivolous discussions as the superior cause, is the seed of names and words. Taking pure or impure karma, such as giving rise to lineage, as the superior cause, is the seed of existence. Generally, those who consider themselves arrogant, etc., are the seeds of ego-attachment, which broadly plant the previous three causes in the womb. Having a self-nature of feeling neither pain nor pleasure, etc., is the feeling of equanimity corresponding to the Alaya-consciousness, which is the master of the Vipaka (result of karma), bearing the remaining feelings, called self-nature feeling. Born from Vipaka, born from the true Vipaka, the essence is not Vipaka. The meaning of Vipaka is as in the second volume of the Vijnaptimatrata-sastra commentary.
Furthermore, 'the essence of the seeds has existed since beginningless time,' etc. Huyue (Protector of the Moon) says, 'Seeds originally exist, and only arise when newly conditioned, hence they are called new.' This passage is correct. Nanda says, 'This refers to names and words. The direct seeds of the fundamental consciousness, newly conditioned since beginningless time, cannot obtain the Vipaka result by themselves. They must be newly conditioned by pure or impure karma to attract and gather, and then they can arise, hence they are called new.' Huofa (Protector of the Dharma) explains, 'The seeds of names and words are naturally old and complete. Without the conditioning of existence, they cannot obtain the result. The combination of new and old is used, and then the result arises. From the perspective of attracting and gathering karma, it is given a new name. It is not that the seeds of names and words did not exist since beginningless time, but that they only arise through conditioning. Therefore, the seeds of names and words do not have the characteristic of exhaustion, and repeatedly encounter conditions, repeatedly producing results. The seeds of existence are said to have the characteristic of exhaustion, because they have decline and decay. If the result has not yet arisen, it is called not yet received the result. If the result has already arisen, it is called already received the result.'
Furthermore, 'those seeds that have not yet given a result, either arise in sequence or are received later in sequence,' etc. This refers to seeds that have not yet produced a result, either arising in sequence.
受。或順后受。雖經多劫。而未得果。種不滅沒。后還能生。隨遂自體。雖余果生。要由自種者。如異熟體。雖待餘業現余緣等。其果方生。要由自名言種。起親因緣故 又諸種子別於此身應受異熟緣差不受等者。此說現在順現受業中。報定時不定種子。緣差現在未得受果。雖于餘生方始受果。亦唯住在順現受位。不名順余受種。即是順現報定時不定業。或是三時諸業種子。現身應熟。緣差不受。順不定受。故仍依舊位住。名三時不定業。是故一一身中。有三時業種。顯揚論說。業有三。謂順現受生受后受。或分為四。加不定受。或開為五。不定受中。離時及報定與不定。為二業故。此文不說順現受者。意說。多時不受果種。雖經多劫。而不腐敗。故不說現。又從初為名。亦有多時順現受種。雖不得果。亦不舊敗。唯別報故。三時通總。故不說現。順生受種。應次身受。而言經多劫雖未受果。不腐敗者。如順生受業。應受人中多生。始受一生。便造惡業。生惡趣中。人果未受。惡趣果盡。還受人果。即是順生業雖經多劫。而不腐敗也。余準可知。
譬喻部師。立有八業。三時及不定。皆有定不定。謂順現受時定報不定。報定時不定為二。余準可知。其第四業。不別依三時。但總分別。彼破薩婆多雲。若無間業。
【現代漢語翻譯】 現代漢語譯本： 受。或者順后受（指在未來世感受果報的業）。即使經過很多劫，也沒有得到果報。但業種不會滅沒，以後還能產生。隨著它自身的性質，即使產生了其他的果報，也一定是由它自身的業種所決定的。比如異熟體（指由業力所感的果報之身），雖然要等待其他的業力顯現和其餘的因緣等，它的果報才能產生，但一定是由它自身的名言種（指語言文字的業種）生起親因緣的緣故。 又，各種業種在這個身體上應該感受異熟果報，但因為因緣的差別而沒有感受等情況，這是說在現在順現受業（指在現世感受果報的業）中，果報的時間是確定的，但果報是不確定的業種。因為因緣的差別，現在沒有得到果報，即使在以後的生命中才開始感受果報，也只是停留在順現受的位置，不稱為順余受種（指在來世感受果報的業種）。這就是順現報定時不定業（指在現世果報時間確定但果報不確定的業）。或者是在過去、現在、未來三時中的各種業種，現在應該成熟，但因為因緣的差別而沒有感受，屬於順不定受（指果報不確定的業），所以仍然停留在原來的位置，稱為三時不定業（指過去、現在、未來三時果報不確定的業）。因此，在每一個身體中，都有過去、現在、未來三時的業種。《顯揚論》說，業有三種，即順現受、順生受（指在下一世感受果報的業）、順后受（指在未來世感受果報的業）。或者分為四種，加上不定受。或者開為五種，在不定受中，離開時間和果報的定與不定，分為兩種業。這段文字沒有說順現受，意思是說，很多時候沒有感受果報的業種，即使經過很多劫，也不會腐敗，所以沒有說現。又因為從最初開始命名，也有很多時候順現受的業種，即使沒有得到果報，也不會舊敗，只是果報不同而已。三時通總，所以沒有說現。順生受的業種，應該在下一世感受果報，但說經過很多劫也沒有感受果報，不會腐敗，比如順生受業，應該在人中感受很多次果報，才開始感受一次，就造了惡業，生到惡趣中，人中的果報沒有感受，惡趣的果報結束了，又回到人中感受果報，這就是順生業即使經過很多劫，也不會腐敗。其餘的可以類推得知。 譬喻部（佛教部派之一）的老師，立有八種業，過去、現在、未來三時和不定，都有定和不定。即順現受時間確定但果報不確定，果報時間確定但果報不確定為兩種。其餘的可以類推得知。第四種業，不特別依據三時，只是總的分別。他們反駁薩婆多（一切有部，佛教部派之一）說，如果沒有無間業（指造作后立即受報的業）……
【English Translation】 English version: 'Karma to be experienced.' Or 'karma to be experienced subsequently.' Even after many kalpas (aeons), the result may not be obtained. The seed of karma is not destroyed or lost, and it can still arise later. Following its own nature, even if other results arise, they must be determined by its own seed. For example, the Vipaka-kaya (result body), although it awaits the manifestation of other karmas and other conditions, its result can only arise from its own seed of name and form, which is the direct cause. Furthermore, regarding the various seeds of karma that should be experienced as Vipaka (result) in this body, but are not experienced due to differences in conditions, this refers to the 'karma to be experienced in the present life' where the time of the result is fixed, but the result itself is not fixed. Due to differences in conditions, the result is not obtained in the present life, and even if the result is experienced in future lives, it remains in the position of 'karma to be experienced in the present life,' and is not called 'karma to be experienced in a future life.' This is 'karma with a fixed time but unfixed result in the present life.' Or it could be the seeds of karma from the three times (past, present, and future) that should mature in the present life, but are not experienced due to differences in conditions, belonging to 'karma with unfixed result,' and thus remaining in their original position, called 'karma with unfixed result in the three times.' Therefore, in each body, there are seeds of karma from the three times. The Yoga-bhumi states that there are three types of karma: 'karma to be experienced in the present life,' 'karma to be experienced in the next life,' and 'karma to be experienced subsequently.' Or it can be divided into four types, adding 'karma with unfixed result.' Or it can be divided into five types, separating the fixed and unfixed time and result within 'karma with unfixed result' into two types of karma. This text does not mention 'karma to be experienced in the present life' because it means that the seeds of karma that are not experienced for a long time will not decay even after many kalpas, so it does not mention 'present.' Also, because it is named from the beginning, there are also many seeds of 'karma to be experienced in the present life' that, even if the result is not obtained, will not become old and decayed, but only the result is different. The three times are all-encompassing, so it does not mention 'present.' The 'karma to be experienced in the next life' should be experienced in the next life, but it says that even after many kalpas, the result is not experienced and will not decay. For example, the 'karma to be experienced in the next life' should be experienced many times in the human realm, but only one life is experienced, and then evil karma is created, and one is born in an evil realm. The result in the human realm is not experienced, and when the result in the evil realm is exhausted, one returns to the human realm to experience the result. This is the 'karma to be experienced in the next life' that will not decay even after many kalpas. The rest can be inferred accordingly. The teachers of the Sautrantika school (a Buddhist school) establish eight types of karma: the three times (past, present, and future) and unfixed, all having fixed and unfixed. That is, 'karma to be experienced in the present life' with fixed time but unfixed result, and fixed result but unfixed time are two types. The rest can be inferred accordingly. The fourth type of karma does not specifically rely on the three times, but is generally distinguished. They refute the Sarvastivada (another Buddhist school), saying that if there is no Anantarya karma (karma that brings immediate retribution)...
定順生受不可轉者。三界善業。非想最勝。亦應無越得聖道者。彼既可轉。此亦應然。今大乘中。業信同彼阿阇世王五逆之業。既懺悔已。絕不受果。則是生報可轉滅義。時報俱不定也。鴦掘摩羅。轉地獄業。於人中受。報定時不定。義亦同之。故抉擇云。依未解脫者。建立定業。非已解脫。解脫身中諸業。皆名不定業故。由此順現業。皆二業成。雖無正文。理必應爾。
一處有染即一切處有染等者。一界中有諸界種。系染同故。離染翻此。
若煩惱品所攝種名粗重亦名隨眠者。粗重有三義。一惱害義。唯染污法。二無堪忍義。通無記法。三性有漏義。通有漏善。今說煩惱。名為粗重。具有三義。名隨眠者。俱舍釋云。隨增眠義。是隨眠義。現貪等是。成唯識云。隨遂有情。眠伏藏識。或隨增過。故名隨眠。若望菩薩唯二障種。故無記等。不得此名。諸無記品。具二粗重。體無堪任。是有漏故。此說名粗重因。無初惱害。故余處唯說染種名粗重。無記法非之善法唯一。謂有漏性。抉擇分說。有自性業粗重。對法亦名有漏粗重。由無初二義故。今論說信等法種。不名粗重。亦非隨眠。是故一切所依自體。即是異熟五蘊之身。煩惱逼惱。煩惱招感。煩惱依附。名粗重所隨。無記種起。名粗重所生。體是異熟。
【現代漢語翻譯】 現代漢語譯本： 如果說由定業力所生的果報是不可轉變的，那麼三界中的善業，特別是無色界中非想非非想天的最殊勝的善業，也應該沒有超越而證得聖道的可能性。既然那些善業可以轉變，那麼這些定業也應該可以轉變。現在大乘佛教中，對於業的信念與阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王）所造的五逆重罪的業力相同，既然已經懺悔，就完全不會再承受果報，這就是說由定業所生的果報是可以轉變和消滅的，無論是時間還是果報都是不確定的。鴦掘摩羅（Angulimala，指鬘，古印度 Kosala 國的強盜，后被佛陀點化）轉變了地獄之業，在人間承受果報，說明果報的時間是確定的，但果報本身是不確定的，道理也是一樣的。所以《抉擇分》（瑜伽師地論的一部分）中說，對於尚未解脫的人，才建立定業的說法，對於已經解脫的人來說則不然，解脫者身上的一切業力，都可以稱為不定業。由此可見，順現受業都是由兩種業力構成的，雖然沒有明確的經文說明，但道理上必然是這樣的。
『一處有染即一切處有染』等，指的是在一個界中存在著諸多的界種，因為繫縛和污染是相同的緣故。去除污染的情況則與此相反。
如果煩惱品類所包含的種子被稱為粗重，也稱為隨眠，那麼粗重有三種含義：一是惱害義，僅限於染污法；二是無堪忍義，通於無記法；三是體性是有漏的，通於有漏的善法。現在說煩惱被稱為粗重，是因為它具有這三種含義。被稱為隨眠，根據《俱舍論》的解釋，隨增眠的含義就是隨眠的含義，比如現行的貪等煩惱。《成唯識論》中說，隨順有情，眠伏于藏識中，或者隨順增長過患，所以稱為隨眠。如果從菩薩的角度來看，只有二障（煩惱障和所知障）的種子才符合這個定義，所以無記等法不能被稱為隨眠。各種無記品類具備兩種粗重，本體沒有堪忍性，並且是有漏的緣故。這裡說的是粗重的原因，因為沒有最初的惱害義，所以其他地方只說染污的種子稱為粗重，無記法不是這樣，善法只有一種，即有漏的體性。《抉擇分》中說，有自性業的粗重，《對法論》中也稱之為有漏的粗重。因為沒有最初的惱害義和無堪忍義，所以現在論中說信等法種不稱為粗重，也不是隨眠。因此，一切所依的自體，也就是異熟五蘊之身，被煩惱逼迫惱亂，被煩惱招感，被煩惱依附，稱為粗重所隨。無記種生起，稱為粗重所生，本體是異熟果。
【English Translation】 English version: If the retribution arising from fixed karma is irreversible, then the meritorious deeds in the Three Realms, especially the most excellent ones in the Realm of Neither Perception Nor Non-Perception, should also have no possibility of being transcended to attain the path of a sage. Since those meritorious deeds can be transformed, then these fixed karmas should also be transformable. Now, in Mahayana Buddhism, the belief regarding karma is similar to the karma of the five heinous offenses committed by King Ajatasattu (Ajatasattu, meaning 'unborn enemy,' was a king of Magadha in ancient India). Since he has already repented, he will absolutely not receive the retribution, which means that the retribution arising from fixed karma can be transformed and extinguished, and neither the time nor the retribution is certain. Angulimala (Angulimala, meaning 'garland of fingers,' was a robber in ancient India who was later converted by the Buddha) transformed the karma of hell and received retribution in the human realm, indicating that the time of retribution is fixed, but the retribution itself is uncertain, and the principle is the same. Therefore, the Vyavasthana (a section of the Yogacarabhumi-sastra) states that the establishment of fixed karma is based on those who have not yet been liberated, but not for those who have already been liberated. All karmas in the body of a liberated being can be called unfixed karma. From this, it can be seen that karma to be experienced in the present life is composed of two types of karma. Although there is no explicit scriptural statement, the principle must be so.
'If there is defilement in one place, then there is defilement in all places,' etc., refers to the fact that within one realm there are many realm-seeds, because the binding and defilement are the same. The opposite is true for the removal of defilement.
If the seeds contained in the category of afflictions are called 粗重 (crude and heavy) and also called 隨眠 (latent tendencies), then 粗重 has three meanings: first, the meaning of tormenting, which is limited to defiled dharmas; second, the meaning of being unbearable, which is common to non-defiled dharmas; and third, the nature of being tainted, which is common to tainted meritorious dharmas. Now, when afflictions are said to be called 粗重, it is because they have these three meanings. Being called 隨眠, according to the explanation in the Abhidharmakosa, the meaning of 'following and increasing sleep' is the meaning of 隨眠, such as the current greed, etc. The Vijnaptimatrata-siddhi says that it follows sentient beings, sleeping and lying dormant in the storehouse consciousness, or following and increasing faults, so it is called 隨眠. If viewed from the perspective of Bodhisattvas, only the seeds of the two obscurations (afflictive obscurations and cognitive obscurations) meet this definition, so non-defiled dharmas, etc., cannot be called 隨眠. Various non-defiled categories possess two types of 粗重, the substance has no bearableness, and is tainted. This refers to the cause of 粗重, because there is no initial meaning of tormenting, so other places only say that defiled seeds are called 粗重, non-defiled dharmas are not, and meritorious dharmas only have one, namely the tainted nature. The Vyavasthana says that there is the 粗重 of self-nature karma, and the Abhidharma also calls it tainted 粗重. Because there is no initial meaning of tormenting and no meaning of un-bearableness, the current treatise says that seeds of faith, etc., are not called 粗重, nor are they 隨眠. Therefore, the self-nature of all that is relied upon, that is, the body of the five aggregates of resultant effect, being oppressed and tormented by afflictions, being summoned by afflictions, and being attached to afflictions, is called that which is followed by 粗重. The arising of non-defiled seeds is called that which is produced by 粗重, and the substance is the resultant effect.
無記無覆。名粗重自性。
眾名有十一。界者。因義。持自體義。種姓者。類別義。自性者。體義。因者。建立果義。薩迦耶者。虛偽可破壞義。戲論者。分別義所分別故。阿賴耶者。所愛著義取者。所取義。苦者。逼迫義。薩迦耶見及我慢所依處者。我見我慢依生處。又般涅槃時已得轉依等者。此說入無餘位。染種所依。前已轉舍無。謂無間道。善無記種。轉令緣闕畢竟不生。果體既無。隨意入滅。名為轉得內緣自在。又善無記種。由煩惱種緣之成縛。得有餘涅槃時。轉舍一切染種所依。善無記種。既離緣縛。得生果自在。更無硬澀。各令緣闕。
第三段。廣胎生相中分八。一時節。二資稟。三分位。四變異。五男女相。六母苦逼。七出胎。八增長相。其八位中。五王經說。一七日如薄酪。二七日如稠酪。三七日如凝酥。四七日如肉摶。乃至七七日位圓滿。今言八位。理應八七。始終三月。眾相宛然。次第配此。若已結凝箭內稀。名羯邏藍。羯邏藍者。此名雜穢。父母不凈和合名雜。染可厭污名穢。二不凈和名已結。內稀外稠名凝。此為最初。眾苦因起。損惱既廣。喻立箭名。遏部曇者。此翻為皰。猶如瘡皰。表裡如酪。未至肉位。如[豆-一+死]豆瘡。故名皰也。閉尸者。此名凝結。雖已成肉。仍
【現代漢語翻譯】 現代漢語譯本： 『無記無覆』（既非善亦非惡，且不阻礙解脫的狀態）被稱為『粗重自性』（難以控制和改變的本性）。
眾多的名稱有十一個：『界』（dhatu）指的是『因』（hetu）的意義；『持自體義』指的是保持自身特性的意義；『種姓』（jati）指的是類別的意義；『自性』（svabhava）指的是本體的意義；『因』（hetu）指的是建立果的意義；『薩迦耶』（satkayadristi，有身見）指的是虛偽且可被破壞的意義；『戲論』（prapanca）指的是分別的意義，因為它是被分別的對象；『阿賴耶』（alayavijnana，阿賴耶識）指的是被愛著的意義；『取』（upadana）指的是被取用的意義；『苦』（duhkha）指的是逼迫的意義；『薩迦耶見』（satkayadristi，有身見）及『我慢』（atma-mana）所依處指的是我見和我慢產生的地方。此外，般涅槃（parinirvana）時已獲得的轉依等，這指的是進入無餘涅槃的狀態。染污的種子所依賴之處，之前已經轉化捨棄了。所謂的無間道（anantarya-marga），能將善和無記的種子轉化，使其因緣缺失，最終不再產生。果的本體既然已經不存在，就可以隨意進入滅盡的狀態，這被稱為轉得內緣自在。此外，善和無記的種子，由於煩惱種子的因緣而形成束縛。在獲得有餘涅槃時，轉化捨棄一切染污種子所依賴之處。善和無記的種子，既然已經脫離了因緣的束縛，就能自在地產生果，不再有硬澀的阻礙，各自令因緣缺失。
第三段，廣泛地闡述胎生的狀態，分為八個階段：一時節，二資稟，三分位，四變異，五男女相，六母苦逼，七出胎，八增長相。在這八個階段中，《五王經》中說：第一個七天像稀薄的酪，第二個七天像濃稠的酪，第三個七天像凝固的酥油，第四個七天像肉團，乃至第七個七天時圓滿。現在說八個階段，理應是八個七天，始終三個月，各種相貌清晰可見，依次對應這些階段。如果已經凝結，像箭內稀疏的物質，稱為『羯邏藍』（kalala）。『羯邏藍』（kalala）的意思是雜穢。父母不凈之物和合稱為雜，染污可厭惡稱為穢。二不凈和合稱為已結，內部稀疏外部濃稠稱為凝。這是最初的階段，眾苦的因由此而起。損害和惱亂既然廣泛，所以用箭來比喻。『遏部曇』（arbuda）的意思是皰，就像瘡皰一樣，表裡像酪，還未到肉的階段，像[豆-一+死]豆瘡，所以稱為皰。『閉尸』（pesi）的意思是凝結，雖然已經成了肉，仍然...
【English Translation】 English version: 'Avyakrta-anabhisamkhara' (a state that is neither good nor bad and does not hinder liberation) is called 'stubborn nature' (difficult to control and change).
There are eleven names in total: 'Dhatu' (element) refers to the meaning of 'hetu' (cause); 'holding its own nature' refers to the meaning of maintaining its own characteristics; 'jati' (birth) refers to the meaning of category; 'svabhava' (own-being) refers to the meaning of essence; 'hetu' (cause) refers to the meaning of establishing the result; 'satkayadristi' (personality view) refers to the meaning of false and destructible; 'prapanca' (conceptual proliferation) refers to the meaning of differentiation, because it is the object of differentiation; 'alayavijnana' (alaya consciousness) refers to the meaning of being loved; 'upadana' (grasping) refers to the meaning of being grasped; 'duhkha' (suffering) refers to the meaning of oppression; 'satkayadristi' (personality view) and 'atma-mana' (ego-conceit) refer to the place where self-view and ego-conceit arise. Furthermore, the transformation already attained at the time of parinirvana (complete nirvana) refers to entering the state of nirvana without remainder. The place where defiled seeds rely, has already been transformed and abandoned. The so-called anantarya-marga (path of immediate result) can transform the seeds of good and neutral, causing their conditions to be lacking, and ultimately no longer arise. Since the essence of the result no longer exists, one can freely enter the state of cessation, which is called the freedom of transforming and obtaining inner conditions. Furthermore, the seeds of good and neutral are bound by the conditions of defiled seeds. When obtaining nirvana with remainder, transform and abandon all the places where defiled seeds rely. Since the seeds of good and neutral have been freed from the bondage of conditions, they can freely produce results, and there are no longer any hard and astringent obstacles, each causing the conditions to be lacking.
The third section extensively elaborates on the state of being born from the womb, divided into eight stages: 1. Time, 2. Endowment, 3. Division of position, 4. Transformation, 5. Male and female characteristics, 6. Mother's suffering, 7. Birth from the womb, 8. Growth. Among these eight stages, the 'Five Kings Sutra' says: The first seven days are like thin yogurt, the second seven days are like thick yogurt, the third seven days are like solidified ghee, the fourth seven days are like a lump of meat, and so on until the seventh seven days are complete. Now it says eight stages, it should be eight sevens, three months from beginning to end, all kinds of appearances are clearly visible, corresponding to these stages in order. If it has already congealed, like sparse material inside an arrow, it is called 'kalala' (embryo). 'Kalala' (embryo) means impure and defiled. The combination of impure things from parents is called impure, and defilement and disgust are called defiled. The combination of two impure things is called congealed, and sparse inside and thick outside is called condensed. This is the initial stage, and the cause of all suffering arises from this. Since the damage and annoyance are extensive, the metaphor of an arrow is used. 'Arbuda' (blister) means blister, like a sore, inside and out like yogurt, not yet to the stage of meat, like a [豆-一+死] bean sore, so it is called blister. 'Pesi' (flesh) means congealed, although it has become meat, still...
柔軟故。西域呼熟血。亦名閉尸。彼相類也。鍵南者。此云堅厚。可摩觸故。仍成肉摶。未有支相。至五七日。支相方現。故名缽羅賒佉。缽羅賒佉者。支分義。業風所吹。從內擊外。上有一支。以為頭相。次吹兩支。以為膊相。下吹兩支。為髀相故。此初相氣從內出。后死之時。氣不更入。餘位可知。八七日後。但漸增長。更無位別。乃至三十八個七日方滿。以十乘七。總成二百六十六日。支分皆具。更經四日。方乃出生。轉趣下故。總經二百七十日。凡經九月。名極圓滿。初后月相兼。數成其十。實唯滿九。
變異中有二。初標四異。后隨別釋。一發。二色。三皮。四支。一由業力。二母不避不平等力。因此二力生。隨順風為緣。令發等損。生后漸次觸生分觸等者。下明增長。觀此文意。根位已后。未出生前。名六處支。出生已后。學言說前。名為觸支。耽家室后。方名受支。
又諸有情隨於如是等下。辨生死中第二大段。說觀生死次第。漏盡句義難悟。于中有三。初觀生死。展轉次第。次明觀此方得漏盡。后此教理其為難悟。初文有二。初標后釋。此復于余。此復于餘者。謂祖父子孫。次第相與。為四緣故。由身資長。生死相續。未證菩提。未至佛位。展轉無盡。若聞正法。內自思惟。修證聖諦。
【現代漢語翻譯】 現代漢語譯本：因為柔軟的緣故。西域稱之為『熟血』，也叫做『閉尸』（Klisha，煩惱）。它們彼此相似。『鍵南』（Ghana）這個詞，在這裡的意思是堅硬厚實。因為可以觸控摩擦的緣故，所以形成了肉團，還沒有四肢的形狀。到了第五個七天，四肢的形狀才顯現出來，所以叫做『缽羅賒佉』（Prashakha）。『缽羅賒佉』的意思是肢分。由於業風的吹動，從內部衝擊外部，上面有一支，作為頭的形狀。接著吹動兩支，作為肩膀的形狀。下面吹動兩支，作為大腿的形狀。這是最初的相氣從內部出來。死後，氣不再進入。其餘位置可以類推得知。八個七天之後，只是逐漸增長，沒有其他位置的區別。直到三十八個七天才圓滿。以十乘以七，總共是二百六十六天，四肢都具備了。再經過四天，才出生。因為向下轉動的緣故。總共經過二百七十天。總共經過九個月，叫做極圓滿。最初和最後的月相加起來，總數是十。實際上只有九個月圓滿。 變異中有兩種。首先標出四種變異。然後分別解釋。一是頭髮，二是顏色，三是面板，四是四肢。一是由於業力。二是母親不避免不平等的力量。由於這兩種力量產生。順應風作為因緣，使頭髮等受到損害。出生后逐漸接觸到生分觸等。下面說明增長。觀察這段文字的意思，在根位之後，出生之前，叫做六處支。出生之後，學會說話之前，叫做觸支。沉溺於家庭之後，才叫做受支。 又各種有情隨著這些等等。辨別生死中第二大段。說明觀察生死的次第。『漏盡』這句話的意義難以領悟。其中有三個方面。首先觀察生死，輾轉的次第。其次說明觀察這些才能得到漏盡。最後說明這個教理非常難以領悟。最初的文字有兩個方面。首先標出，然後解釋。『此復于余』，『此復于余』的意思是祖父子孫，依次相與，因為四種緣故。由於身體資養增長，生死相續，沒有證得菩提，沒有到達佛位，輾轉沒有窮盡。如果聽聞正法，內心自己思考，修證聖諦。
【English Translation】 English version: Because of its softness. The Western Regions call it 'cooked blood,' also known as 'Klisha' (afflictions). They are similar to each other. The term 'Ghana' (solid mass) here means firm and thick. Because it can be touched and rubbed, it forms a mass of flesh, without the shape of limbs yet. By the fifth seven-day period, the shape of limbs begins to appear, hence it is called 'Prashakha' (limb divisions). 'Prashakha' means limb divisions. Due to the blowing of the karma wind, it strikes from the inside out, with one branch on top, forming the shape of the head. Then it blows two branches, forming the shape of the shoulders. Below, it blows two branches, forming the shape of the thighs. This is the initial phase of air emerging from within. After death, the air no longer enters. The remaining positions can be inferred. After eight seven-day periods, it only gradually grows, without other positional distinctions. It is only complete after thirty-eight seven-day periods. Multiplying ten by seven, the total is two hundred and sixty-six days, with all limbs present. After another four days, it is born. Because of the downward turning. In total, it takes two hundred and seventy days. In total, it takes nine months, called perfectly complete. The initial and final months combined, the total number is ten. In reality, only nine months are complete. There are two types of variations. First, the four variations are identified. Then, they are explained separately. One is hair, two is color, three is skin, and four is limbs. One is due to the power of karma. Two is due to the mother not avoiding unequal forces. These two forces cause it to arise. Following the wind as a condition, causing damage to hair, etc. After birth, gradually touching the elements of birth, etc. Below explains the growth. Observing the meaning of this text, after the root position, before birth, it is called the six sense bases. After birth, before learning to speak, it is called the touch base. After indulging in family life, it is called the feeling base. Furthermore, all sentient beings follow these, etc. Discriminating the second major section in birth and death. Explaining the order of observing birth and death. The meaning of the phrase 'exhaustion of outflows' is difficult to comprehend. There are three aspects to it. First, observe birth and death, the order of transmigration. Second, explain that only by observing these can one attain the exhaustion of outflows. Finally, explain that this teaching is very difficult to comprehend. The initial text has two aspects. First, it identifies, then it explains. 'This again to others,' 'This again to others' means grandparents, parents, children, and grandchildren, interacting in sequence, because of four conditions. Due to the body being nourished and growing, birth and death continue, without attaining Bodhi, without reaching the Buddha position, transmigrating endlessly. If one hears the correct Dharma, contemplates within oneself, and cultivates and realizes the Noble Truths.
方得漏盡。如是生死方斷輪迴。
謂我無有若分若誰若事等者。分謂類。誰謂體。事謂物。初明我所無此三。后明我體非此三。故我我所二俱無也。或分謂時分。三世時中。亦無我耶。誰則我體。事則我所。謂觀自身。三世時中無我。我無自體。亦無我所。故言謂我無有若分誰事。觀他身我時分。亦無我體。我所亦復都無。故言我亦都非若分若事若誰。或我無有等者。明無我所。我無瓔珞分。無童僕誰。無窟宅事。此說無我所。下破無我體。我謂自我。都非他我。若分瓔珞。若誰童僕。若事窟宅。故我體無。謂說生死相續之身。如是所說。無我我所。所有言教。皆為難遇。設雖得遇。悟解亦難。不聞此教生死恒沈。聞正思惟。方得漏盡。勸諸智者。應順修學。
上明內分生死。已下明外器成壞。文分為二。初略問答。若有能感壞業現前已下。別明成壞。別明成壞中。初壞后成。壞中有二。初總明三災壞。后云何火災下。別明三災壞。初文有五。一由業能壞。二災壞分齊。三三災頂。四壞空住成。四劫時節。五初禪壽量。由業壞者。業即尋伺。諂誑等為火災業。通善不善二業所感喜。為水災業。樂及二息等。為風災業。欲界通為善不善感。上界唯善。唯識緣處既有三釋。釋此亦三。有作此難。外器界壞。既
【現代漢語翻譯】 方能證得煩惱斷盡的境界，如此才能了斷生死，脫離輪迴。
所謂『我無有若分若誰若事等者』，『分』指的是類別，『誰』指的是本體，『事』指的是事物。首先說明『我』沒有這三種東西，然後說明『我』的本體不是這三種東西。因此，『我』和『我所』都是空無的。或者，『分』指的是時間分位，在過去、現在、未來三世的時間中，也沒有『我』嗎？『誰』指的是『我』的本體，『事』指的是『我所』。意思是觀察自身，在三世的時間中沒有『我』，『我』沒有自體，也沒有『我所』。所以說『謂我無有若分誰事』。觀察他人的身體，在時間分位上，也沒有『我』的本體，『我所』也完全沒有。所以說『我亦都非若分若事若誰』。或者，『我無有等者』，說明沒有『我所』。『我』沒有瓔珞等裝飾品（分），沒有童僕（誰），沒有房屋（事）。這是說沒有『我所』。下面破斥沒有『我』的本體。『我』指的是自我，完全不是其他的『我』，不是瓔珞等裝飾品（分），不是童僕（誰），不是房屋（事）。所以『我』的本體是空無的。這是說生死相續的身體。像這樣所說的，沒有『我』和『我所』，所有這些言教，都是難以遇到的。即使遇到了，領悟理解也很難。不聽聞這些教導，就會永遠沉淪在生死之中。聽聞后正確地思考，才能證得煩惱斷盡的境界。勸告各位有智慧的人，應該依順這些教導修行學習。
上面說明了內在分段的生死，下面說明外在器世界的成住壞空。內容分為兩部分。首先是簡略的問答，『若有能感壞業現前已下』。然後分別說明成住壞空。在分別說明成住壞空中，先說壞劫，后說成劫。壞劫中又分為兩部分。首先總說三災的破壞，然後『云何火災下』，分別說明三災的破壞。最初的經文有五個要點：一是由業力導致破壞，二是災難破壞的範圍，三是三災的頂點，四是壞空住成四個劫的時節，五是初禪天的壽命長短。由業力導致破壞，這裡的業指的是尋伺、諂誑等，這些是火災的業因。普遍的善業和不善業所感知的喜受，是水災的業因。樂受和兩種呼吸等，是風災的業因。欲界普遍由善業和不善業所感，上界只有善業所感。唯識緣處既然有三種解釋，對此也有三種解釋。有人提出這樣的疑問：外在的器世界既然會壞
【English Translation】 Then one can attain the exhaustion of outflows (漏盡, loujin). Thus, birth and death are severed, and the cycle of rebirth (輪迴, lunhui) is ended.
The phrase 'regarding me, there is no division, no who, no thing, etc.' Here, 'division' (分, fen) refers to category, 'who' (誰, shui) refers to essence, and 'thing' (事, shi) refers to object. First, it clarifies that 'I' lacks these three. Then, it clarifies that the essence of 'I' is not these three. Therefore, both 'I' and 'what belongs to me' (我所, wosuo) are empty. Alternatively, 'division' refers to temporal division. Is there no 'I' in the three times of past, present, and future? 'Who' then refers to the essence of 'I', and 'thing' refers to 'what belongs to me'. It means observing oneself, there is no 'I' in the three times. 'I' has no self-essence, nor does it have 'what belongs to me'. Therefore, it is said, 'regarding me, there is no division, no who, no thing'. Observing the bodies of others, in terms of temporal division, there is also no essence of 'I', and 'what belongs to me' is also completely absent. Therefore, it is said, 'I am also not any division, any thing, any who'. Or, 'regarding me, there is no, etc.', clarifies the absence of 'what belongs to me'. 'I' has no ornaments like necklaces (division), no servants (who), no dwellings (thing). This speaks of the absence of 'what belongs to me'. Below, it refutes the absence of the essence of 'I'. 'I' refers to the self, and is completely not another 'I', not ornaments like necklaces (division), not servants (who), not dwellings (thing). Therefore, the essence of 'I' is empty. This speaks of the body that continues in birth and death. As such, what is said, the absence of 'I' and 'what belongs to me', all these teachings are difficult to encounter. Even if encountered, understanding is difficult. Without hearing these teachings, one will forever sink in birth and death. Upon hearing and contemplating correctly, one can attain the exhaustion of outflows. Advise all wise ones, they should follow these teachings and practice.
Above, it clarifies the internal division of birth and death. Below, it clarifies the formation, dwelling, decay, and emptiness of the external world. The content is divided into two parts. First, a brief question and answer, 'If there are present actions that can cause destruction, etc.'. Then, it separately clarifies formation, dwelling, decay, and emptiness. In separately clarifying formation, dwelling, decay, and emptiness, it first speaks of the destruction kalpa (壞劫, huaijie), then the formation kalpa (成劫, chengjie). Within the destruction kalpa, there are two parts. First, it generally speaks of the destruction by the three calamities (三災, sanzai). Then, 'How is the fire calamity, etc.', separately clarifies the destruction by the three calamities. The initial text has five key points: one is that destruction is caused by karma, two is the scope of the calamity's destruction, three is the peak of the three calamities, four is the timing of the four kalpas of destruction, emptiness, dwelling, and formation, and five is the lifespan of the first dhyana heaven. Destruction is caused by karma, here karma refers to seeking and contemplating, flattery and deceit, etc., these are the karmic causes of the fire calamity. The feeling of joy universally sensed by good and bad karma is the karmic cause of the water calamity. The feeling of pleasure and the two breaths, etc., are the karmic causes of the wind calamity. The desire realm is universally sensed by good and bad karma, the upper realms are only sensed by good karma. Since there are three explanations for the object of consciousness, there are also three explanations for this. Someone raises this question: since the external world will be destroyed
由業感。內身死滅。亦應業招。為釋彼言內外差別。故論說云由彼外分皆悉散壞等。恐義難知。更為徴釋。釋有二義。一外色相續。頓滅實難。故壞由業。內身識托。識在壽存。業盡壽亡。任運易謝。故外由業壞。內身任運滅。第二又解。感外器業。多分決定。一劫時住。故壞由業。一切眾生。共業招故。時分皆同。內身不然。由種種業。壽命不定。各別業感。業盡壽亡。便任運死。故不待業。由此內身。剎那滅易。任運自滅。相續滅難。必由業盡。外器亦爾。剎那滅易。不待業招。頓滅誠難。故由業感如是道理。今古顯然。智者不思。于中疑起。今既通已。智者詳之。
災分齊中。欲界初禪。同有尋伺君臣諂誑。內火所逼。同火災。二禪及下。喜水動涌。故同水災。三禪已下。內有樂受。入出息風。所搖鼓故。同有風災。第四禪中。無別內災之所損惱。故無外災。宮宇隨身。有無義顯。不假緣壞。
災頂之中。初禪橫量大小。猶如欲界。既同一火。千個初禪方等於一二禪之量。二禪火災不及。故說二禪為火災頂。千個二禪方等於一三禪之量。二禪已下既同水災。水災不能壞第三禪。故說三禪為水災頂。千個三禪方等於一四禪之量。三禪已下同一風災。風既不壞四禪。故說四禪為風災頂。
劫時節
中。唯二十住劫。有增有減。可說二十。成壞空三。既無增減。準住劫量。初禪壽量中。梵前益天者。即是第二梵輔天也。大梵王前作饒益故。
劫有九種。一日月歲數。法華論云。晝夜月時年。以此為數。是法華經所說諸劫。菩薩地亦言。劫有二種。一是日月歲數。二是阿僧祇。二增減劫。即是饑病刀小三災劫。名為中劫。三二十劫為一劫。即梵眾天劫。四四十劫為一劫。即梵前益天劫。五六十劫為一劫。即大梵天劫。俱舍無此。唯云大梵天壽一劫半。以四十劫為一劫故。六八十劫為一劫。即火災劫。七七火為一劫。即水災劫。八七水為一劫。即風災劫。九三大阿僧祇劫。依花嚴經第二十四卷阿僧祇品。有百二十數。第一百二十名阿僧祇。數水火風至不可數。名為無數。依舊攝論。說三十三阿僧祇劫。第二劫為小一劫。為二十一劫故。第三劫為中一劫。為九故。初劫為大一劫。為三故。雖有此文。不可憑據。不知積何以成無數。瓔珞經說。四十里城。滿置芥子。百年去一。去芥子盡。名為一劫有說八十里百里八百里為城。或說四十里八十里百里八百里石。凈居天以妙衣重三銖。三年一拂。芥盡石盡。名為一劫。隨機不同。未可和會。俱舍第十二。引解脫經。說六十數。唯有五十二。餘八忘失。以第五十二數名
【現代漢語翻譯】 現代漢語譯本： 在二十住劫（二十個住劫）中，有增有減。可以說明二十個住劫。成劫、壞劫、空劫這三種劫既沒有增加也沒有減少，參照住劫的量。在初禪的壽量中，梵前益天（Brahmaparishadya-deva）指的是第二梵輔天（Brahmapurohita-deva）。因為在大梵王（Mahabrahma）前作饒益的緣故。
劫有九種：一、日月歲數。法華論說：『晝夜月時年，以此為數。』這是《法華經》所說的各種劫。菩薩地也說，劫有兩種：一是日月歲數，二是阿僧祇（asamkhya，無數）。二、增減劫，即是飢餓、疾病、刀兵的小三災劫，名為中劫。三、二十劫為一劫，即梵眾天（Brahma-kayika-deva）劫。四、四十劫為一劫，即梵前益天劫。五、六十劫為一劫，即大梵天劫。《俱舍論》沒有這種說法，只說大梵天的壽命為一個半劫，因為以四十劫為一劫的緣故。六、八十劫為一劫，即火災劫。七、七個火災為一劫，即水災劫。八、七個水災為一劫，即風災劫。九、三大阿僧祇劫。依據《華嚴經》第二十四卷《阿僧祇品》，有一百二十個數，第一百二十個名為阿僧祇。數水、火、風至不可數，名為無數。依舊《攝論》，說三十三個阿僧祇劫。第二劫為小一劫，為二十一劫的緣故。第三劫為中一劫，為九劫的緣故。初劫為大一劫，為三劫的緣故。雖有此文，不可憑據。不知積累什麼才能成為無數。瓔珞經說，四十里城，滿置芥子，百年去一，去芥子盡，名為一劫。有說八十里、百里、八百里為城。或說四十里、八十里、百里、八百里石。凈居天（Suddhavasa）以妙衣重三銖，三年一拂。芥盡石盡，名為一劫。隨機不同，未可和會。《俱舍論》第十二，引解脫經，說六十數，唯有五十二，餘八忘失。以第五十二數名
【English Translation】 English version: Within the twenty 'abiding kalpas' (twenty sthiti-kalpas), there are increases and decreases. These twenty can be described. The 'forming kalpa' (samvarta-kalpa), 'destroying kalpa' (vivarta-kalpa), and 'empty kalpa' (samvartasthayi-kalpa) have neither increase nor decrease, and are measured according to the 'abiding kalpa'. In the lifespan of the first dhyana, the Brahmaparishadya-deva (Brahma's attendants) refers to the second Brahmapurohita-deva (Brahma's ministers). This is because they provide benefit before the Mahabrahma (Great Brahma).
There are nine types of kalpas: 1. Calculation by days, months, and years. The Lotus Sutra Treatise says: 'Day and night, months, times, and years are used for calculation.' These are the various kalpas mentioned in the Lotus Sutra. The Bodhisattva-bhumi also says that there are two types of kalpas: one is calculated by days, months, and years, and the other is asamkhya (innumerable). 2. Increasing and decreasing kalpas, which are the three minor calamities of famine, disease, and warfare, called intermediate kalpas. 3. Twenty kalpas make one kalpa, which is the Brahma-kayika-deva (Brahma's host) kalpa. 4. Forty kalpas make one kalpa, which is the Brahmaparishadya-deva kalpa. 5. Sixty kalpas make one kalpa, which is the Mahabrahma kalpa. The Abhidharmakosa does not have this, only saying that the lifespan of Mahabrahma is one and a half kalpas, because forty kalpas are considered one kalpa. 6. Eighty kalpas make one kalpa, which is the fire calamity kalpa. 7. Seven fire calamities make one kalpa, which is the water calamity kalpa. 8. Seven water calamities make one kalpa, which is the wind calamity kalpa. 9. Three great asamkhya kalpas. According to the Avatamsaka Sutra, Chapter 24, 'Asamkhya', there are one hundred and twenty numbers, and the one hundred and twentieth is called asamkhya. Counting water, fire, and wind to the point of being uncountable is called innumerable. According to the old She Lun, there are thirty-three asamkhya kalpas. The second kalpa is a small one, because it is twenty-one kalpas. The third kalpa is a medium one, because it is nine kalpas. The first kalpa is a large one, because it is three kalpas. Although there is this text, it is not reliable. It is not known what accumulation is needed to become innumerable. The Ingraka Sutra says that a city of forty li is filled with mustard seeds, and one is removed every hundred years. When all the mustard seeds are gone, it is called one kalpa. Some say the city is eighty li, one hundred li, or eight hundred li. Or they say it is forty li, eighty li, one hundred li, or eight hundred li of stone. The Suddhavasa (Pure Abodes) gods use fine clothing weighing three zhu, and dust it off once every three years. When the mustard seeds and stones are gone, it is called one kalpa. It varies according to circumstances and cannot be reconciled. The twelfth chapter of the Abhidharmakosa, quoting the Vimoksha Sutra, says there are sixty numbers, but only fifty-two are remembered, and the other eight are forgotten. The fifty-second number is called
阿僧祇。仍以十積數。不同華嚴。從萬以上皆倍倍積謂萬萬名億等。至阿僧祇。其數極多。此大乘義故不可以俱舍為證。廣如別章。其大梵天。器世間初成即生。末後壞時方死。故壽命六十劫。不同余宗。今設水風二劫。成壞時量促故。大梵壽量一劫時。定三天三品修生不同。劫數故異。
云何火災能壞世間下。壞中第二段。別明三災。初火。次水。后風。火中分二。初問。次答。答中有三。初明二十住劫。為壞之漸。次論云。于最後增已爾時那落迦等下。明二十壞劫。后如是世界皆悉燒已下。明空劫。初文復三。初總明住劫中一增一減。次又此中劫復有三種少災出現下。明減劫時。少災衰損而復漸增。后如是二十減二十增。結成住劫。
第二段中有二。初明三災衰損。后又能棄捨損減壽量下。明後漸增。初文復二。初明小三災。后明三衰損。俱舍說小三災。皆於十歲時起。仍別劫生。今者大乘。同於一劫。三十二十十歲之時。起儉病刀。如次不同。如俱舍說。儉有三事。一白骨。二運籌。三聚集。廣如彼說。儉災經七年七月七日七夜。病災經七月七日七夜。刀災經七日。由不善業下品慳貪故。招七年七月日夜長時饑儉。穀食方盡。方困死故。由不善業中品損害故。感病災七月日夜。逼惱身心。方致死故
【現代漢語翻譯】 現代漢語譯本 阿僧祇（Asamkhya，一個極大的數字）。仍然以十的倍數累積。不同於《華嚴經》的說法，從萬開始都以倍數累積，比如萬萬名為億等等，直到阿僧祇。這個數字極其巨大。這是大乘佛教的義理，所以不能用《俱舍論》作為證據。詳細內容見其他章節。關於大梵天（Mahābrahmā），在器世界（Bhajana-loka，物質世界）最初形成時就出生，到最後壞滅時才死亡，所以壽命有六十劫（kalpa，佛教時間單位）。這不同於其他宗派的說法。現在假設水災和風災各持續一劫。由於形成和壞滅的時間縮短，所以大梵天的壽命相當於一劫的時間。通過禪定，三天（定生三天）的三品修行所獲得的果報不同，因為劫數不同。
『云何火災能壞世間』（火災如何能夠毀滅世界）以下，是壞劫中的第二段。分別闡明三災：首先是火災，然後是水災，最後是風災。火災中又分為兩部分：首先是提問，然後是回答。回答中包含三點：首先闡明二十住劫（sthiti-kalpa，持續劫），是壞劫的漸進過程。其次論述『于最後增已爾時那落迦等下』，闡明二十壞劫（samvarta-kalpa，毀滅劫）。最後『如是世界皆悉燒已下』，闡明空劫（samvartasthayi-kalpa，空虛劫）。最初的部分又分為三點：首先總的闡明住劫中一增一減。其次『又此中劫復有三種少災出現下』，闡明減劫（apakarshana-kalpa，衰減劫）時，小災衰損，然後又逐漸增加。最後『如是二十減二十增』，總結構成住劫。
第二段中包含兩點：首先闡明三災的衰損，然後『又能棄捨損減壽量下』，闡明後來逐漸增加。最初的部分又分為兩點：首先闡明小三災，然後闡明三衰損。《俱舍論》說小三災都發生在十歲的時候，仍然是分別在不同的劫中產生。現在大乘佛教認為，它們發生在同一個劫中，分別在三十歲、二十歲和十歲的時候，依次發生饑饉、疾病和刀兵之災，情況各不相同。如同《俱舍論》所說，饑饉有三件事：一是白骨，二是運籌，三是聚集。詳細內容見《俱舍論》。饑饉之災持續七年七月七日七夜。疾病之災持續七月七日七夜。刀兵之災持續七日。由於不善業，下品慳貪的緣故，招致七年七月日夜的長期饑饉，穀物糧食耗盡，才困苦而死。由於不善業，中品損害的緣故，感得疾病之災七月日夜，逼惱身心，才導致死亡。
【English Translation】 English version Asamkhya (an extremely large number). It still accumulates in multiples of ten. Unlike the Huayan Sutra's (Avatamsaka Sutra) description, it accumulates in multiples from ten thousand onwards, such as ten thousand times ten thousand being called a hundred million, and so on, until Asamkhya. This number is extremely large. This is the doctrine of Mahayana Buddhism, so the Abhidharma-kosa (Treasury of Knowledge) cannot be used as evidence. See other chapters for details. Regarding Mahābrahmā (the Great Brahma), he is born when the Bhajana-loka (material world) is first formed, and dies only when it is finally destroyed, so his lifespan is sixty kalpas (an aeon, a Buddhist unit of time). This differs from the views of other schools. Now suppose that the water disaster and the wind disaster each last for one kalpa. Because the time of formation and destruction is shortened, the lifespan of Mahābrahmā is equivalent to one kalpa. The rewards obtained through meditation, the three grades of practice in the three Dhyana Heavens (Heavens of Meditation), are different because the kalpas are different.
『How can the fire disaster destroy the world?』 The following is the second section of the destruction kalpa. It separately elucidates the three disasters: first the fire disaster, then the water disaster, and finally the wind disaster. The fire disaster is further divided into two parts: first the question, then the answer. The answer contains three points: first, it elucidates the twenty sthiti-kalpas (abiding kalpas), which are the gradual process of the destruction kalpa. Secondly, it discusses 『于最後增已爾時那落迦等下』 (yu zui hou zeng yi er shi na luo jia deng xia, when the increase is at its end, then the hell beings...), elucidating the twenty samvarta-kalpas (destruction kalpas). Finally, 『如是世界皆悉燒已下』 (ru shi shi jie jie xi shao yi xia, thus, all the worlds are burned...), elucidating the samvartasthayi-kalpa (void kalpa). The initial part is further divided into three points: first, it generally elucidates one increase and one decrease in the sthiti-kalpa. Secondly, 『又此中劫復有三種少災出現下』 (you ci zhong jie fu you san zhong shao zai chu xian xia, also in this intermediate kalpa, there are three minor disasters appearing...), elucidating that during the apakarshana-kalpa (decreasing kalpa), the minor disasters decline, and then gradually increase again. Finally, 『如是二十減二十增』 (ru shi er shi jian er shi zeng, thus, twenty decreases and twenty increases), summarizing the formation of the sthiti-kalpa.
The second section contains two points: first, it elucidates the decline of the three disasters, and then 『又能棄捨損減壽量下』 (you neng qi she sun jian shou liang xia, also, they can abandon and diminish the lifespan...), elucidating the gradual increase later. The initial part is further divided into two points: first, it elucidates the three minor disasters, and then it elucidates the three declines. The Abhidharma-kosa says that the three minor disasters all occur at the age of ten, and still arise separately in different kalpas. Now, Mahayana Buddhism believes that they occur in the same kalpa, at the ages of thirty, twenty, and ten respectively, with famine, disease, and warfare occurring in that order, with different situations. As the Abhidharma-kosa says, famine has three aspects: first, white bones; second, calculating; and third, gathering. See the Abhidharma-kosa for details. The famine disaster lasts for seven years, seven months, seven days, and seven nights. The disease disaster lasts for seven months, seven days, and seven nights. The warfare disaster lasts for seven days. Due to unwholesome karma, the inferior stinginess, one incurs a long period of famine lasting seven years, seven months, days, and nights, and only dies in distress when the grains and food are exhausted. Due to unwholesome karma, the intermediate harm, one experiences the disease disaster for seven months, days, and nights, afflicting the body and mind, and only then leads to death.
。由不善業上品殺害故。感刀災但經七日。毒心既猛。隨執草木皆成殺具。命易死盡不假多故。白日相見殺害易成。夜中闇黑殺害事小。略不說夜。有餘經言。由施眾僧一摶食故。不生饑饉劫中。由施眾僧一呵梨藥。不墮疾病劫中。由一日夜持不殺戒。不墮刀兵劫中。故今漸滅起三惡業甘蔗變味者。謂沙糖煎甘蔗作變。甘蔗味為故又能棄捨損減壽量惡不善法等者。此明減劫漸增。舍殺生等刀災等業故。壽等漸增。十歲之父。生十五歲子。如是展轉乃至八萬。不言四千。舉大數故。
如是二十減二十增合四十增減便出住劫者。結成住劫。對法論說。一中劫初唯減。一中劫后唯增者。住劫之初。始於八萬。漸減至十。復增至八萬。名一住劫。如是二十方住劫滿。第二十住劫。增至八萬。方立滿名。從此以後。命漸漸損。名為壞劫。其住劫中。初劫初半唯減。后劫後半唯增。故言一中劫初唯減。一中劫后唯增。即二十劫。皆有增減。不同小乘。后劫唯增無減。初劫唯減無增 于最後增已爾時那落迦有情下。明二十壞劫。中分二。初明有情世間壞 唯言沒已生極光凈天者。且據極處。不障生餘下天等處 后當於此時五趣世間居住之處下。器世間壞。器世間壞中為三。一明本日所壞。二明新日所壞。三總結成。起世經云。
【現代漢語翻譯】 現代漢語譯本。由於不善業中以上品殺害的緣故，感得刀兵災，但持續七日。毒害之心既然猛烈，隨意拿起草木都變成殺人工具。性命容易死亡殆盡，不需要太多緣由。白晝相見，殺害容易成功；夜晚黑暗，殺害之事較小。這裡省略不談夜晚的情況。有其他經典說，由於佈施眾僧一團食物的緣故，不生於饑饉劫中；由於佈施眾僧一訶梨勒藥（Haritaki，一種藥草）的緣故，不墮入疾病劫中；由於一日一夜持守不殺戒的緣故，不墮入刀兵劫中。所以現在逐漸消滅，產生三種惡業，甘蔗變味，是指用沙糖煎甘蔗，使甘蔗的味道改變。又能拋棄、減少壽命的惡不善法等等，這是說明減劫逐漸增長，捨棄殺生等刀兵災難等業的緣故，壽命等等逐漸增長。十歲的父親，生下十五歲的兒子，像這樣輾轉乃至八萬歲，不說四千歲，是舉大的數字來說明。 像這樣二十次減和二十次增，合起來四十次增減，就得出住劫。這是總結構成住劫。對法論說，一個中劫開始時只有減，一個中劫結束時只有增。住劫的開始，始於八萬歲，逐漸減少到十歲，又增長到八萬歲，稱為一個住劫。像這樣二十個方住劫圓滿。第二個二十住劫，增長到八萬歲，才算圓滿。從此以後，壽命漸漸損減，稱為壞劫。在住劫中，最初劫的前半段只有減，后劫的後半段只有增，所以說一個中劫開始時只有減，一個中劫結束時只有增。也就是二十劫，都有增減，不同於小乘佛教的觀點，后劫只有增沒有減，初劫只有減沒有增。在最後增長之後，那時那落迦（Naraka，地獄）的有情眾生下墮，說明二十個壞劫。中間分為兩部分，首先說明有情世間的壞滅。只說死後生到極光凈天（Ābhāsvara，二禪天），只是根據最高之處來說明，不妨礙眾生投生到其他下層天界等處。之後當於此時五趣世間（pañca-gati-saṃsāra，五道輪迴）居住之處下，是器世間的壞滅。器世間的壞滅分為三部分，一是說明本日所壞，二是說明新日所壞，三是總結完成。《起世經》說。
【English Translation】 English version. Due to the superior killing in non-virtuous karma, one experiences a kalpa (劫, kalpa) of swords, lasting only seven days. Since the mind of poison is fierce, any grass or wood one picks up becomes a tool for killing. Life is easily extinguished, requiring little cause. Killing is easily accomplished in daylight; in the darkness of night, killing is less likely. The night is omitted here. Other sutras say that due to offering a handful of food to the Sangha (僧伽, saṃgha), one is not born in a kalpa of famine; due to offering a Haritaki (訶梨勒藥, haritaki) medicine to the Sangha, one does not fall into a kalpa of disease; due to upholding the precept of non-killing for one day and one night, one does not fall into a kalpa of war. Therefore, now gradually diminishing, the three evil karmas arise, and the sugarcane changes its taste, meaning that sugarcane is boiled with sugar, causing the taste of the sugarcane to change. Furthermore, being able to abandon and reduce evil non-virtuous dharmas that diminish lifespan, etc., this explains that the decreasing kalpa gradually increases, and due to abandoning the karma of killing and the kalpa of swords, etc., lifespan, etc., gradually increases. A ten-year-old father begets a fifteen-year-old son, and so on, up to eighty thousand years; four thousand years is not mentioned, as it is referring to a large number. Thus, twenty decreases and twenty increases, totaling forty increases and decreases, result in the abiding kalpa. This concludes the formation of the abiding kalpa. The Abhidharma (對法, abhidharma) states that in the beginning of a middle kalpa, there is only decrease, and at the end of a middle kalpa, there is only increase. The beginning of the abiding kalpa starts at eighty thousand years, gradually decreasing to ten years, and then increasing to eighty thousand years, which is called one abiding kalpa. Thus, twenty square abiding kalpas are completed. The second twenty abiding kalpas increase to eighty thousand years before being considered complete. From then on, lifespan gradually decreases, which is called the destroying kalpa. In the abiding kalpa, the first half of the initial kalpa only decreases, and the second half of the later kalpa only increases. Therefore, it is said that in the beginning of a middle kalpa, there is only decrease, and at the end of a middle kalpa, there is only increase. That is, all twenty kalpas have increases and decreases, unlike the view of the Hinayana (小乘, hīnayāna), where the later kalpa only increases without decreasing, and the initial kalpa only decreases without increasing. After the final increase, at that time, sentient beings of Naraka (那落迦, naraka) fall downwards, explaining the twenty destroying kalpas. The middle is divided into two parts. First, it explains the destruction of the sentient world. It only says that after death, one is born in the Ābhāsvara (極光凈天, ābhāsvara) heaven, which is based on the highest place, and does not prevent beings from being born in other lower heavens, etc. Later, at this time, the places where the sentient beings of the five realms of existence (五趣世間, pañca-gati-saṃsāra) reside, is the destruction of the vessel world. The destruction of the vessel world is divided into three parts: first, it explains what is destroyed on this day; second, it explains what is destroyed on the new day; and third, it concludes the completion. The Agama Sutra of the Formation of the World (起世經, qǐ shì jīng) says.
無天雨澤。所有草木一切乾枯。即有迦梨迦風。吹八萬四千海水。皆令四散。于下起第二日宮。置須彌半腹等。小乘因此。說六日輪。先在海下。壞時方出。今者大乘。無文定說。許亦不遮。理何必爾。壞業熟時。世界始壞。故日壞具。亦得業招。壞業未成。何須彼日。由此彼日壞劫新生。義稍通貫 六所燒事中。論數次第五。第五即妙高。第六是大地。合一處明略。無標第五名。其體已列 展轉熾盛極至梵世者。欲色界色。粗細類殊。不可下火。而焚上器。火熱相接。漸壞世間。故言展轉。實別火壞 總結成中。略為三事。一日草事。二日水事。三日堅事。二日合成八日者。其第六日。能為二損。一分損大海。一分損山地。半入損水。半入損堅。故數成八。合但七日。其空劫中。乃至余影。亦不可得。此雖無文。亦同小乘 有空界色言無影者。以無質故。非無迥色。問此色何業招。亦他自地眾生業感。非成非壞。業所招故。自地眾生得天眼者。可見用故。或言無影。影即迥色。迥色亦無。不同彼宗無業招故。招無用故。
水災中。于第二靜慮有俱生水起者。非別起云而雨於水。則彼先時。與身俱有水界。下增后俱沒故。或由業力。任運而起。名為俱生。風亦同此。火焰勢必上騰。所以災從下起。水風藉空飄注
【現代漢語翻譯】 現代漢語譯本 沒有雨水降落，所有的草木都完全乾枯。隨即颳起迦梨迦風（Kalika wind），吹散八萬四千海水，使其四處飛濺。接著，在下方升起第二個太陽宮殿，位置在須彌山（Mount Sumeru）半腰處等等。小乘佛教因此認為，有六個太陽輪，先是在海底，毀滅時才出現。現在大乘佛教，沒有明確的經文規定，允許這種說法，也不禁止。但道理何必如此呢？當毀滅的業力成熟時，世界才開始毀滅。所以太陽毀滅的工具，也可以由業力招感而來。毀滅的業力尚未成熟，為何需要那些太陽呢？因此，那些太陽在毀滅劫時新生，這個意義稍微通順。在六種被焚燒的事物中，按照順序排列，第五個是妙高山（Mount Myokou），第六個是大地。合在一起說明時，略去了第五個的名字，但它的本體已經列出。逐漸熾盛，最終到達梵天世界（Brahma World）的事物，指的是欲界和色界。粗細種類不同，無法用下方的火焰焚燒上方的器物。火焰的熱力相接，逐漸毀滅世間，所以說是逐漸蔓延。實際上是不同的火焰在毀滅。總結成就的過程中，略去了三件事：一是草木的事，二是水的事，三是堅固的事。兩個太陽合成為八個太陽，是因為第六個太陽，能夠造成兩種損害：一部分損害大海，一部分損害山地。一半進入損害水，一半進入損害堅固之物，所以數量成為八個。合起來只有七個太陽。在空劫中，乃至剩餘的影子，也不可能存在。這雖然沒有經文依據，但也和小乘佛教的觀點相同。說空界之色沒有影子，是因為沒有實體的緣故，並非沒有迥然不同的顏色。問：這種顏色是什麼業力招感的？也是其他自地眾生的業力感召。既非成就，也非毀滅，而是由業力招感而來。自地眾生得到天眼的人，可以看到它，因為它可以被使用。或者說沒有影子，影子就是迥然不同的顏色，迥然不同的顏色也沒有。不同於他們的宗派，因為沒有業力招感，招感也沒有用處。 水災中，在第二禪天（Second Dhyana Heaven）有俱生水升起，不是另外產生雲朵然後降雨，而是他們先前就與身體一同存在的水界，下方增加后一同被淹沒的緣故。或者由於業力，自然而然地升起，稱為俱生。風也與此相同。火焰的趨勢必定向上升騰，所以災難從下方開始。
【English Translation】 English version There is no rainfall, and all vegetation completely withers. Then, the Kalika wind blows, scattering the eighty-four thousand seas in all directions. Following this, a second sun palace rises from below, positioned at the halfway point of Mount Sumeru, and so on. The Hinayana school therefore believes that there are six sun wheels, which are initially at the bottom of the sea and only appear when the world is destroyed. Now, the Mahayana school does not have specific scriptural regulations, allowing this view but not prohibiting it. But why must the reasoning be this way? When the karma of destruction matures, the world begins to be destroyed. Therefore, the instruments of the sun's destruction can also be summoned by karma. If the karma of destruction has not yet matured, why would those suns be needed? Therefore, those suns are newly born during the destruction kalpa, and this meaning is somewhat coherent. Among the six things that are burned, according to the order, the fifth is Mount Myokou (Mount Sumeru), and the sixth is the Earth. When explained together, the name of the fifth is omitted, but its essence has already been listed. That which gradually intensifies and eventually reaches the Brahma World refers to the Desire Realm and the Form Realm. The coarse and fine types are different, and it is impossible to burn the upper vessels with the fire from below. The heat of the fire connects and gradually destroys the world, so it is said to spread gradually. In reality, different fires are destroying it. In the summary of the process of formation, three things are omitted: first, the matter of vegetation; second, the matter of water; and third, the matter of solidity. Two suns combine to become eight suns because the sixth sun can cause two types of damage: one part damages the great sea, and one part damages the mountains. Half enters to damage the water, and half enters to damage solid objects, so the number becomes eight. Combined, there are only seven suns. In the empty kalpa, even the remaining shadows cannot exist. Although there is no scriptural basis for this, it is the same as the view of the Hinayana school. Saying that the color of the empty realm has no shadow is because it has no substance, not because it has no distinct color. Question: What karma summons this color? It is also summoned by the karma of other beings in their own realms. It is neither formation nor destruction, but summoned by karma. Those beings in their own realms who have attained the divine eye can see it because it can be used. Or it is said that there is no shadow, and the shadow is a distinct color, and there is no distinct color either. It is different from their school because there is no karma to summon it, and summoning it is useless. In the water disaster, in the Second Dhyana Heaven, there is co-born water that arises, not separately producing clouds and then raining water, but because they previously had the water element that existed together with the body, and the lower part increases and then is submerged together. Or, due to the power of karma, it arises naturally, and is called co-born. The wind is the same as this. The tendency of the flame must rise upwards, so the disaster starts from below.
。由此災從上生 問由何七火方一水災。答第二禪中少光天。壽二劫。無量火天。四劫。極光凈天。八劫。若一火后即起水災。彼天如何時壽八劫。由此顯七水之後。復起七火。方一風災。總顯八七火。一七水方風災成。第三禪小凈天。壽十六劫。無量凈天。三十二劫。遍凈天。六十四劫。八七火。一七水。方一風。水火九七。成六十三。后一風災。成六十四。由是三災壞劫各別。菩薩見實三昧經云。風災起時。眾生悉生第四禪等。第三禪中。起火風災。名僧伽多。先吹遍凈天宮。雨雨相拍。散壞都盡。次吹光音天已下宮殿。令相撐觸。皆無形相。次吹大小諸州須彌山等。三千剎土上下散滅。
世間成中有二。一總明業力故成。二別明世間成。別明世間成中有二。初明世界成。后如是安立世界成已五趣可得下。明其中可得諸法。初文復三。初色界成。次欲界成。后如是百俱胝四大洲下。結成三千大千一佛化境。初中又二。初器界成。後有情界成 問色界外器初成。化生不由物造。何因彼壞即假外緣。答化生無而頓有。成不假緣。宮殿既不隨身。壞時必由他物。又業增減化成位。不假他緣。壞事難為。必由傍物。又器業多令經劫。身滅其器猶存。若不假以傍緣。無由壞故壽盡故者。彼天分限命盡業盡故者。不滿天
【現代漢語翻譯】 現代漢語譯本：由此災難從上方產生。問：為什麼七次火災之後才會有一次水災？答：在第二禪中，有少光天（光的程度較少的天），壽命為二劫；無量光天（光無限的天），壽命為四劫；極光凈天（光極純凈的天），壽命為八劫。如果發生一次火災之後就立即發生水災，那麼極光凈天如何能達到八劫的壽命？由此可見，七次水災之後，才會發生一次風災。總共是八個七次火災，一個七次水災，風災才會形成。第三禪中小凈天（小而純凈的天），壽命為十六劫；無量凈天（無限純凈的天），壽命為三十二劫；遍凈天（普遍純凈的天），壽命為六十四劫。八個七次火災，一個七次水災，才會有一次風災。水災和火災共九個七次，即六十三次，之後一次風災，總共六十四次。因此，三種災難破壞世界的劫數各有不同。《菩薩見實三昧經》中說，風災發生時，眾生都生到第四禪等境界。第三禪中，發生火災和風災，名為僧伽多（samghata，聚集）。先吹遍凈天宮，雨水互相拍打，散壞殆盡。然後吹光音天（Abhasvara，光音天）以下的宮殿，使其互相碰撞，全部消失。接著吹大小諸州、須彌山（Sumeru，妙高山）等，三千剎土上下散滅。
世間的成住壞空中有兩種情況。一是總的說明業力導致世界的形成，二是分別說明世間的形成。分別說明世間的形成又分為兩種情況，首先說明世界的形成，然後是『如是安立世界成已五趣可得』，說明其中可以獲得的各種法。第一部分又分為三部分，首先是成（成劫），其次是欲界成，最後是『如是百俱胝四大洲』，總結為三千大千世界，是一個佛的教化範圍。第一部分又分為兩種情況，首先是器界成，然後是有情界成。問：外在的器世界最初形成，是化生而不是由物質製造，為什麼它壞滅時卻需要藉助外緣？答：化生是無中生有，突然出現，形成不需要藉助外緣。宮殿既然不隨身而滅，壞滅時必定需要藉助外物。而且，業力的增減導致化生世界的形成和存在，不需要藉助其他因緣。但是，破壞是困難的，必須藉助外物。而且，器世界的業力多，可以經歷很長時間，身體滅亡了，器世界仍然存在。如果不借助外緣，就沒有辦法破壞它。『壽盡故者』，是說那些天的壽命有限。『命盡業盡故者』，是說沒有達到天壽。
【English Translation】 English version: From this, the disaster arises from above. Question: Why is there a water disaster only after seven fire disasters? Answer: In the second Dhyana (meditative state), there is the Parittabha Heaven (heaven of limited light), with a lifespan of two kalpas (aeons); the Apramanabha Heaven (heaven of immeasurable light), with a lifespan of four kalpas; and the Abhasvara Heaven (heaven of radiant light), with a lifespan of eight kalpas. If a water disaster occurred immediately after a fire disaster, how could the Abhasvara Heaven reach a lifespan of eight kalpas? Therefore, it is evident that only after seven water disasters will a wind disaster occur. In total, there are eight sets of seven fire disasters and one set of seven water disasters before a wind disaster forms. In the third Dhyana, there is the Parittasubha Heaven (heaven of limited purity), with a lifespan of sixteen kalpas; the Apramanasubha Heaven (heaven of immeasurable purity), with a lifespan of thirty-two kalpas; and the Subhakrtsna Heaven (heaven of universal purity), with a lifespan of sixty-four kalpas. Eight sets of seven fire disasters and one set of seven water disasters precede a wind disaster. Water and fire disasters total nine sets of seven, which is sixty-three, followed by one wind disaster, totaling sixty-four. Thus, the kalpas of destruction for the three disasters are different. The 'Bodhisattva Sees Reality Samadhi Sutra' states that when a wind disaster arises, beings are all born in the fourth Dhyana and so on. In the third Dhyana, fire and wind disasters occur, called Samghata (samghata, aggregation). First, it blows through the Subhakrtsna Heaven palace, and the rain clashes, scattering and destroying everything. Then, it blows through the palaces below the Abhasvara Heaven (Abhasvara, Heaven of Radiant Sound), causing them to collide and lose all form. Next, it blows through the major and minor continents, Mount Sumeru (Sumeru, wondrous high mountain), and so on, scattering and destroying the three thousand realms up and down.
There are two aspects to the formation, existence, decay, and emptiness of the world. One is the general explanation of the formation of the world due to karma, and the other is the separate explanation of the formation of the world. The separate explanation of the formation of the world is further divided into two aspects: first, the explanation of the formation of the world; and then, 'Thus, after establishing the formation of the world, the five realms can be attained,' explaining the various dharmas that can be attained within it. The first part is further divided into three parts: first, formation (the kalpa of formation); second, the formation of the desire realm; and finally, 'Thus, hundreds of kotis (crores) of four great continents,' summarizing the three thousand great thousand worlds, which is the teaching scope of one Buddha. The first part is further divided into two aspects: first, the formation of the container world; and then, the formation of the sentient being world. Question: The external container world is initially formed by transformation and not by material creation, so why does its destruction require external causes? Answer: Transformation is the sudden appearance of something from nothing, and its formation does not require external causes. Since palaces do not perish with the body, their destruction must require external objects. Moreover, the increase or decrease of karma leads to the formation and existence of transformed worlds, without the need for other conditions. However, destruction is difficult and must rely on external objects. Furthermore, the karma of the container world is great, allowing it to last for a long time; even if the body perishes, the container world still exists. If it did not rely on external causes, there would be no way to destroy it. 'Those whose lifespans are exhausted' refers to the limited lifespans of those heavens. 'Those whose lives and karma are exhausted' refers to those who have not reached the full lifespan of the heavens.
壽。業力盡故福盡故者。耽定味等。便捨命故。四禪三禪二禪如次。皆言漸下生者。三災頂故。二禪三禪。雖有初生。以無尋伺。更無希望。以無諂誑。亦無君臣。初定皆有。故有大梵。起希望念。上天業盡。應念下生。大梵不知。謂由己愿。便執為子。子亦謂父。故名身異而想是一。
欲界成中。初四空天成。后自此已後有大風輪下。造余天及余處。余處分二。初總明山地等成。后四大洲下。別明山地等成。初文分十。一造風輪。二造金輪。三造水輪。四造須彌山。五造七金山。六造四大洲等。七造非天宮。八造雪山無熱池。九造那落迦。十造鬼傍生。風輪仰布為。下傍布為。搏墻如持谷篅。廣量等三千界者。小乘無邊。厚十六億逾繕那。此風堅實假使大諾健那金剛杵擊。其杵有碎。金輪無損。俱舍水輪深十一億二萬逾繕那。后風起擊水。變成金。金厚三億二萬。餘八億成水。水金俱廣十二億三千四百五十逾繕那。俱舍頌云。安立器世間。風輪最居下。其量廣無數。厚十六洛叉。次上水輪深十一億二萬。下八洛叉水。余凝結成金。此水金輪。廣徑十二洛叉三千四百半。周圍此三倍。今者大乘。金輪在下。水輪在上。與彼相違。又深亦別。至第四卷地獄之中。更當廣顯。洛叉是億也。
七金山者。一逾健
【現代漢語翻譯】 現代漢語譯本：關於『壽命、業力耗盡、福報耗盡』的原因，是因為沉溺於禪定的滋味等，於是捨棄生命。四禪、三禪、二禪依次都是這樣，都說是逐漸下生的原因，是因為經歷了三災的頂峰。二禪、三禪雖然有初禪的境界，但因為沒有尋伺（Vitarka-vicara，粗細思考），所以不再有更高的希望。因為沒有諂媚和欺騙，也沒有君臣關係，這些在初禪中都存在，所以有大梵天（Mahābrahmā），生起希望的念頭，認為上天的業力耗盡后，應該按照念頭下生。大梵天不知道實情，認為這是由自己的意願決定的，於是執著地認為是自己的孩子。孩子也認為是自己的父親。所以稱為『身體不同而想法相同』。
在欲界形成的過程中，首先形成四空天（Arūpadhātu）。此後，從這裡開始，有大風輪在下方，創造其餘的天和其餘的處所。其餘的處所分為兩部分。首先總的說明山地等的形成，然後從四大洲開始，分別說明山地等的形成。最初的文分為十個部分：一、創造風輪；二、創造金輪；三、創造水輪；四、創造須彌山（Sumeru）；五、創造七金山；六、創造四大洲等；七、創造非天宮（Asura）；八、創造雪山（Himavat）和無熱池（Anavatapta）；九、創造那落迦（Naraka，地獄）；十、創造鬼（Preta）和傍生（Tiryagyoni，畜生）。風輪向上分佈，作為下方分佈，像用竹筐盛穀物一樣。廣度等於三千世界，小乘沒有邊際。厚度為十六億由旬（Yojana）。這風非常堅固，即使大諾健那金剛杵（Vajra）擊打，金剛杵也會破碎，而金輪不會損壞。《俱舍論》（Abhidharmakośa）中，水輪的深度為十一億二萬由旬。之後風起擊打水，變成金。金的厚度為三億二萬由旬，剩餘的八億由旬成為水。水和金的廣度都是十二億三千四百五十由旬。《俱舍論》的頌文說：『安立器世間，風輪最居下，其量廣無數，厚十六洛叉。次上水輪深十一億二萬，下八洛叉水，余凝結成金。此水金輪，廣徑十二洛叉三千四百半，周圍此三倍。』現在大乘的觀點是，金輪在下，水輪在上，與小乘的觀點相反。而且深度也不同。到第四卷關於地獄的部分，會更詳細地闡述。洛叉（Laksha）是億的意思。
七金山是：一、逾健陀羅山（Yugandhara）
【English Translation】 English version: Regarding the reasons for 'lifespan, exhaustion of karma, and exhaustion of merit,' it is because of being addicted to the taste of meditative absorption, etc., and thus abandoning life. The Fourth Dhyana, Third Dhyana, and Second Dhyana are all like this in sequence. It is said that the reason for gradually descending is because they have experienced the peak of the three calamities. Although the Second and Third Dhyanas have the state of the First Dhyana, because there is no Vitarka-vicara (coarse and subtle thought), there is no higher hope. Because there is no flattery or deception, and there is no relationship between ruler and subject, which all exist in the First Dhyana, therefore there is Mahābrahmā (Great Brahma), who generates the thought of hope, thinking that after the karma of the heavens is exhausted, one should descend according to the thought. Mahābrahmā does not know the truth, thinking that it is determined by his own will, and thus clings to the idea that it is his child. The child also thinks it is his father. Therefore, it is called 'different bodies but the same thought'.
In the process of the formation of the Desire Realm, the Four Formless Realms (Arūpadhātu) are formed first. After this, from here onwards, there is a great wind wheel below, creating the remaining heavens and the remaining places. The remaining places are divided into two parts. First, a general explanation of the formation of mountains and lands, etc., and then, starting from the Four Great Continents, a separate explanation of the formation of mountains and lands, etc. The initial text is divided into ten parts: 1. Creating the wind wheel; 2. Creating the gold wheel; 3. Creating the water wheel; 4. Creating Mount Sumeru; 5. Creating the Seven Gold Mountains; 6. Creating the Four Great Continents, etc.; 7. Creating the Asura (non-heaven) palaces; 8. Creating the Himavat (Snow Mountain) and Anavatapta (Heatless Pond); 9. Creating Naraka (hell); 10. Creating Preta (ghosts) and Tiryagyoni (animals). The wind wheel is distributed upwards, as the lower part is distributed, like holding grain with a bamboo basket. The extent is equal to three thousand worlds, which is boundless in the Hinayana. The thickness is sixteen billion Yojanas. This wind is very solid, even if struck by the Vajra (diamond club) of a great Narakena, the Vajra would shatter, but the gold wheel would not be damaged. In the Abhidharmakośa, the depth of the water wheel is eleven billion two hundred thousand Yojanas. Afterwards, the wind rises and strikes the water, turning it into gold. The thickness of the gold is three billion two hundred thousand Yojanas, and the remaining eight billion Yojanas become water. The breadth of both water and gold is twelve billion three hundred forty-five thousand Yojanas. The verse in the Abhidharmakośa says: 'Establishing the vessel world, the wind wheel is at the very bottom, its extent is countless, its thickness is sixteen Laksha. Next above is the water wheel, eleven billion two hundred thousand deep, the lower eight Laksha is water, the rest congeals into gold. This water-gold wheel, its diameter is twelve Laksha three thousand four hundred and a half, its circumference is three times this.' Now the view of the Mahayana is that the gold wheel is below and the water wheel is above, which is the opposite of the view of the Hinayana. Moreover, the depth is also different. In the fourth volume, in the section on hells, it will be explained in more detail. Laksha is a hundred million.
The Seven Gold Mountains are: 1. Yugandhara
馱羅。此云持雙。山頂有兩棱故。二毗那矺迦。此云障礙。有神住中障善法故。當俱舍第六毗那怛迦。怛矺相似。呼聲別故。三頞濕縛羯拏。此云馬耳。似馬耳故。當彼第五山。四蘇達梨舍那。蘇者善義。達梨舍那。見義。即善見山。見彼山形。善多生故。彼次第同。五朅達洛迦。此云擔木。諸阿修羅。以此木擔須彌山。山有擔木。故以為名。當彼第三。六伊沙馱羅。此云持軸。山峰似軸故。當彼第二。七尼民達羅。海中魚名。此無所翻。山峰似之。故以為稱。此與俱舍次第不同。然宗別名同。未勞和會。論云各由形狀差別為名者。據多分也。其第二山。從神立名故。
八中洲者。東二州。一提河。二毗提河。南二州。一遮末羅。二筏羅遮末羅。西二州。一舍搋。二嗢呾羅漫呾哩拏。北二州。一矩拉婆。二橋拉婆。非天宮殿。有經云。須彌山北海下。有四重大非天宮。小者隨處而住。如法華疏。
八大那落迦處諸大那落迦者。即八熱地獄。獨一者。即孤獨地獄。寒者。即八寒。近邊者。八熱門外四種園。第四卷中當釋。婆沙一百七十二釋。那落是造義。迦是惡義。造惡之者生彼處故。又落迦名可樂。捺是不義。不可樂處。又落迦名喜樂。捺是壞義。壞喜樂故。或落迦名歸趣。捺是無義。無歸趣故。或落迦
【現代漢語翻譯】 現代漢語譯本 馱羅（Dhala），意為『持雙』，因為山頂有兩個棱。二、毗那矺迦（Vinataka），意為『障礙』，有神居住其中，障礙善良的法。相當於《俱舍論》第六的毗那怛迦（Vinataka），怛迦（taka）和矺迦（taka）相似，只是發音不同。三、頞濕縛羯拏（Asvakarna），意為『馬耳』，因為形狀像馬耳朵。相當於那裡的第五座山。四、蘇達梨舍那（Sudarsana），蘇（Su）是『善』的意思，達梨舍那（darsana）是『見』的意思，即『善見山』。因為見到那座山形，能產生很多善。它們的順序相同。五、朅達洛迦（Khadiraka），意為『擔木』，諸位阿修羅用這種木頭來擔須彌山，山上有擔木，因此得名。相當於那裡的第三座山。六、伊沙馱羅（Isadhara），意為『持軸』，因為山峰像軸。相當於那裡的第二座山。七、尼民達羅（Nimindhara），是海中魚的名字，這裡沒有翻譯。因為山峰像這種魚，所以用它來命名。這個與《俱舍論》的順序不同，但根本的名稱相同，不必勉強調和。《論》中說各自由於形狀差別而得名，這是就大多數情況而言。其中的第二座山，是從神的名字來命名的。
八中洲是：東勝身洲的兩個小洲，一提河（Videha），二毗提河（Videha）。南贍部洲的兩個小洲，一遮末羅（Camara），二筏羅遮末羅（Avaracamara）。西牛貨洲的兩個小洲，一舍搋（Satha），二嗢呾羅漫呾哩拏（Uttaramantrina）。北俱盧洲的兩個小洲，一矩拉婆（Kurava），二橋拉婆（Kaurava）。這些不是天宮，有經典說，須彌山北海下，有四重大的非天宮，小型的則隨處居住，如《法華經疏》所說。
八大那落迦（Naraka）處，諸大那落迦，就是八熱地獄。獨一的，就是孤獨地獄。寒的，就是八寒地獄。近邊的，就是八熱地獄外面的四種園。第四卷中會解釋。婆沙（Vibhasa）一百七十二解釋說，那落（Naraka）是『造』的意思，迦（ka）是『惡』的意思，造惡的人會生在那裡。又，落迦（Naraka）名為『可樂』，捺（na）是『不』的意思，即『不可樂處』。又，落迦（Naraka）名為『喜樂』，捺（na）是『壞』的意思，即『壞喜樂』。或者，落迦（Naraka）名為『歸趣』，捺（na）是『無』的意思，即『無歸趣』。或者，落迦
【English Translation】 English version Dhala, which means 'holding double,' because the mountain top has two ridges. Second, Vinataka, which means 'obstacle,' because a deity dwells within it, obstructing good dharmas. It corresponds to the sixth Vinataka in the 'Abhidharmakosa,' taka and taka are similar, only the pronunciation is different. Third, Asvakarna, which means 'horse ear,' because its shape resembles a horse's ear. It corresponds to the fifth mountain there. Fourth, Sudarsana, where Su means 'good' and darsana means 'seeing,' hence 'good seeing mountain.' Because seeing that mountain shape can generate much good. Their order is the same. Fifth, Khadiraka, which means 'carrying wood,' because the Asuras use this wood to carry Mount Sumeru. The mountain has carrying wood, hence the name. It corresponds to the third mountain there. Sixth, Isadhara, which means 'holding axis,' because the mountain peak resembles an axis. It corresponds to the second mountain there. Seventh, Nimindhara, which is the name of a fish in the sea, which is not translated here. Because the mountain peak resembles this fish, it is named after it. This differs in order from the 'Abhidharmakosa,' but the fundamental names are the same, so there is no need to force a reconciliation. The 'Treatise' says that each is named due to differences in shape, which is true in most cases. The second mountain among them is named after the deity.
The eight intermediate continents are: the two subcontinents of the East Videha, Videha and Videha. The two subcontinents of the South Jambudvipa, Camara and Avaracamara. The two subcontinents of the West Godaniya, Satha and Uttaramantrina. The two subcontinents of the North Kuru, Kurava and Kaurava. These are not celestial palaces. Some sutras say that beneath the northern sea of Mount Sumeru, there are four major palaces of the Asuras, while the smaller ones reside everywhere, as stated in the 'Commentary on the Lotus Sutra'.
The eight great Naraka places, the great Narakas, are the eight hot hells. The solitary one is the solitary hell. The cold ones are the eight cold hells. The nearby ones are the four kinds of gardens outside the eight hot hells. This will be explained in the fourth volume. The Vibhasa 172 explains that Naraka means 'creating,' and ka means 'evil,' because those who create evil are born there. Also, Naraka is named 'desirable,' na means 'not,' hence 'undesirable place.' Also, Naraka is named 'joyful,' na means 'destroying,' hence 'destroying joy.' Or, Naraka is named 'refuge,' na means 'without,' hence 'without refuge.' Or, Naraka
名救濟。捺是無義。無救濟者故。或落迦名苦器。那落迦是惡者。惡者生彼苦處器故 鬼界。地下五百逾繕那。彼界縱廣亦爾。余鬼支派。隨其所住。婆沙云。此洲西南。有五百鬼城。半福德受果如天。端嚴殊勝。余半飢餓醜陋形容。轉輪王使。唯至四洲。不至彼界。不與交通。福德者可得。傍生住處。本居大海。余隨所住。
四大洲者下。別明山地等成分三。一雜成諸趣處。二如是器世間成已有諸有情下。善法漸沒。惡法漸生。三複次於世間四姓已下。明地獄生。今明世間成。而明有情者。總明成滿。不別明自體起。故前明生。別顯自體起今明成中。總明成滿。亦不相違。初文有八。一明四洲。二明眾水。三明神住。四明天居。五明雪山等。六明蘇迷盧。七重明贍部洲。八重顯九中洲。贍部從樹為名。毗提訶。此云勝身。身貌勝故。瞿陀尼。此云牛貨。貨用牛故。北俱盧。言畟方。如車者。如西域車。上寬下狹。同此州形南狹北廣。
逾繕那者。俱舍頌云。極微微金水。兔羊牛隙塵。蟣虱麥指節。後後增七倍。二十四指肘。四肘為弓量。五百俱盧舍。此八逾繕那。計十六里也 此洲六千五百者。俱舍云。三邊各二千。南邊有三半。有解云。此據周圍。南面有五百。東洲量七千。彼云。三邊如贍部。東邊
【現代漢語翻譯】 現代漢語譯本： 名為救濟（Nāma-saṃjñā）。捺（Nāraka）是沒有意義的。因為沒有救濟者。或者那落迦（Naraka）名為苦器。那落迦（Nāraka）是惡者。惡者生存在那苦處之器皿中。鬼界（Pretaloka），在地下五百逾繕那（Yojana，古印度長度單位）。那裡的縱橫廣闊也一樣。其餘鬼的支派，隨著他們所居住的地方而定。婆沙（Vibhāṣā）中說，此洲的西南方，有五百個鬼城。一半有福德，享受的果報如同天人一般，端莊美麗殊勝。另一半則飢餓醜陋，形容枯槁。轉輪王（Cakravartin）的使者，只到四大洲，不到鬼界。不與他們交通往來。有福德者可以得到（食物）。傍生（Tiryagyoni）居住的地方，原本在大海中，其餘的隨著他們所居住的地方而定。
四大洲（Caturdvīpa）以下，分別說明山地等的成分，分為三部分。一是雜合而成諸趣之處。二是如此器世間（Bhājana-loka）成就以後，諸有情（Sattva）存在其中。善法逐漸消沒，惡法逐漸產生。三是再次於世間四姓（Caturvarṇa）以下，說明地獄的產生。現在說明世間成就，而說明有情，是總括地說明成就圓滿，不分別說明自體生起。所以前面說明生，是分別顯示自體生起，現在說明成就之中，是總括地說明成就圓滿，也不互相違背。最初的文有八個方面。一是說明四大洲。二是說明眾水。三是說明神所居住的地方。四是說明天人所居住的地方。五是說明雪山等。六是說明蘇迷盧山（Sumeru）。七是再次說明贍部洲（Jambudvīpa）。八是再次顯示九中洲。贍部洲（Jambudvīpa）是從樹的名字而來。毗提訶（Videha），這裡翻譯為勝身，因為身貌殊勝的緣故。瞿陀尼（Godānīya），這裡翻譯為牛貨，因為用牛來交易的緣故。北俱盧洲（Uttarakuru），說是畟方，如同車子一樣，如同西域的車子，上寬下窄，與此洲的形狀相同，南邊狹窄北邊寬廣。
逾繕那（Yojana）的長度，俱舍頌（Abhidharmakośa-bhāṣya）中說：極微微塵、金、水、兔、羊、牛、隙塵、蟣、虱、麥、指節，後後增加七倍。二十四指為一肘，四肘為一弓，五百俱盧舍（Krośa），此八逾繕那（Yojana），計算下來是十六里。此洲六千五百逾繕那（Yojana），俱舍（Abhidharmakośa-bhāṣya）中說：三邊各二千，南邊有二千五百。有一種解釋說，這是根據周圍來計算的。南面有五百。東洲的長度是七千逾繕那（Yojana）。那裡說：三邊如同贍部洲（Jambudvīpa），東邊...
【English Translation】 English version: Named 'Relief' (Nāma-saṃjñā). 'Nāraka' is meaningless, because there is no reliever. Or Naraka is named 'vessel of suffering'. Nāraka is the evil one, because the evil one is born in that vessel of suffering. The realm of ghosts (Pretaloka) is five hundred yojanas (an ancient Indian unit of distance) below the ground. Its length and width are also the same. The remaining branches of ghosts depend on where they live. The Vibhāṣā says that in the southwest of this continent, there are five hundred ghost cities. Half of them have merit and enjoy rewards like gods, being dignified, beautiful, and extraordinary. The other half are hungry, ugly, and emaciated. The envoys of the Wheel-Turning King (Cakravartin) only reach the four continents and do not reach the ghost realm. There is no communication with them. Those with merit can obtain (food). The dwelling places of animals (Tiryagyoni) are originally in the ocean, and the rest depend on where they live.
Below the Four Great Continents (Caturdvīpa), the components of mountains and land are explained separately in three parts. First, they are mixed to form the places of various destinies. Second, after the world as a vessel (Bhājana-loka) is formed, sentient beings (Sattva) exist within it. Good Dharma gradually disappears, and evil Dharma gradually arises. Third, again, below the four castes (Caturvarṇa) in the world, the birth of hells is explained. Now, the formation of the world is explained, and the sentient beings are explained, which is a general explanation of the completion and fulfillment, without separately explaining the arising of the self-nature. Therefore, the previous explanation of birth separately shows the arising of the self-nature, and the current explanation in the formation is a general explanation of the completion and fulfillment, which is not contradictory. The initial text has eight aspects. First, it explains the four continents. Second, it explains the waters. Third, it explains the places where gods dwell. Fourth, it explains the places where heavenly beings dwell. Fifth, it explains the snow mountains, etc. Sixth, it explains Mount Sumeru. Seventh, it explains Jambudvīpa again. Eighth, it reveals the nine intermediate continents again. Jambudvīpa is named after a tree. Videha is translated here as 'superior body' because of its superior appearance. Godānīya is translated here as 'cow goods' because cows are used for trading. Uttarakuru is said to be square, like a cart, like the carts of the Western Regions, wide at the top and narrow at the bottom, the same shape as this continent, narrow in the south and wide in the north.
The length of a Yojana, the Abhidharmakośa-bhāṣya says: extremely fine dust, gold, water, rabbit, sheep, cow, dust in a crack, nit, louse, barley, finger joint, each increasing sevenfold. Twenty-four fingers are an elbow, four elbows are a bow, five hundred Krośas, these eight Yojanas, calculated to be sixteen li. This continent is six thousand five hundred Yojanas. The Abhidharmakośa-bhāṣya says: three sides are each two thousand, and the south side is two thousand five hundred. One explanation says that this is based on the circumference. The south side is five hundred. The length of the East Continent is seven thousand Yojanas. It says there: three sides are like Jambudvīpa, the east side...
三百半。有解云。此處周圍。東面有一千。西洲六千五百。彼云。徑二千五百。周圍此三倍。彼七千五百多此五百。北洲八千。彼云面各二千等。彼此皆同。故知此據周圍之量。亦有解云。此據徑量。大於彼說。由宗異故。
八德水者。一甘。二冷。三軟。四輕。五清凈。六不臭。七飲時不損喉。八飲已不傷腸。
神住中。別標四神。各住一級。四大王天。居持雙山。俱舍頌云。堅手及持鬘。恒憍大王眾。如次居四級。亦住餘七山。彼無血手神。醉憍名亦別。宗乖憍則醉。名異體無違。次第又不同。亦不可和會。
非天脅者。其紅石崖。似阿修羅脅。故以為名。如王舍城廣博脅山。與此似相。
善住龍王。帝釋之所乘也。變現等事。廣說如經。
雪山側無熱池。涅槃云。香山頂。此云近雪山。樓炭起世經云。皆云雪北香南。此文為正。瑜伽涅槃各據一近處。亦不相違出四大河者。勘西域記。帝釋宮縱廣十千。俱舍云。周圍一萬。此全大。彼或合縱廣量。亦同也。
四寶成山中。俱舍論說。西頗胝迦。北面金與此不同。宗異故。其輪王路。俱言繞此洲。王四天之相。余處亦有。或往余處。飛空而行故。唯此有洲其金路。此雖說金輪王。何廢余王。有設拉末梨。似皂筴樹此所無也
【現代漢語翻譯】 現代漢語譯本 三百半：有一種解釋說，這裡指的是周圍的長度。東面有一千（單位未明），西洲六千五百（單位未明）。他們說，直徑是二千五百（單位未明），周圍是這個的三倍，即七千五百（單位未明），比這裡多五百（單位未明）。北洲八千（單位未明）。他們說，每個面都是二千（單位未明）等等。彼此都相同。因此可知這裡是根據周圍的量來計算的。也有解釋說，這是根據直徑的量來計算的，大於他們所說的。因為宗派不同。 八德水：一、甘甜；二、寒冷；三、柔軟；四、輕盈；五、清凈；六、沒有臭味；七、飲用時不會損傷喉嚨；八、飲用后不會傷害腸胃。 神住在中間：特別標出四位神，各自住在一個等級。四大王天（Catummaharajika），居住在持雙山（Mount Dhrtarastra）上。《俱舍論》（Abhidharmakosha）的頌文說：『堅手（Dhritarashtra）及持鬘（Virudhaka），恒憍（Virupaksha）大王眾（Vaishravana），依次居住在四個等級。』也住在其餘七座山上。那裡沒有血手神，醉憍的名字也不同。宗派不同，憍則醉，名字不同，但本體沒有違背。次第又不同，也不可調和。 非天脅：那裡的紅石崖，像阿修羅（Asura）的脅部，因此得名。如同王舍城（Rajagrha）的廣博脅山（Vipula），與此相似。 善住龍王（Sudarshana-naga-raja）：是帝釋天（Indra/Sakra）所乘坐的。變化顯現等事情，詳細的記載在經典中。 雪山（Himalaya）側面的無熱池（Anavatapta）：《涅槃經》（Nirvana Sutra）說，在香山（Fragrant Mountain）頂。這裡說靠近雪山。《樓炭經》（Loutan Jing）和《起世經》（Agama Sutra）都說雪山北面香山南面。這個說法是正確的。《瑜伽師地論》（Yogacarabhumi-sastra）和《涅槃經》各自根據一個近處來說，也不互相違背。流出四大河：查閱《西域記》（Great Tang Records on the Western Regions），帝釋天的宮殿縱橫都是十千（單位未明）。《俱舍論》說，周圍一萬（單位未明）。這個完全大。他們或許是合併了縱橫的量，也相同。 四寶（金、銀、琉璃、玻璃）形成的山中：《俱舍論》說，西面是頗胝迦（Sphatika，水晶），北面是金，與這裡不同。因為宗派不同。關於輪王（Cakravartin）的路，都說環繞這個洲。關於四大王天的相貌，其他地方也有。或許前往其他地方，因為可以飛行在空中。只有這裡有洲，有金路。這裡雖然說的是金輪王，但有什麼妨礙其餘的輪王呢？有設拉末梨（Salmali），類似皂莢樹，這裡沒有。
【English Translation】 English version Three hundred and a half: One explanation says that this refers to the circumference. The east side is one thousand (units unspecified), the west continent is six thousand five hundred (units unspecified). They say the diameter is two thousand five hundred (units unspecified), and the circumference is three times that, which is seven thousand five hundred (units unspecified), five hundred (units unspecified) more than this. The north continent is eight thousand (units unspecified). They say each face is two thousand (units unspecified) etc. They are all the same. Therefore, it is known that this is calculated based on the circumference. There is also an explanation that this is calculated based on the diameter, which is larger than what they said. This is because of different schools. The water with eight virtues: 1. Sweet; 2. Cold; 3. Soft; 4. Light; 5. Pure; 6. Not smelly; 7. Does not harm the throat when drinking; 8. Does not harm the intestines after drinking. The gods dwell in the middle: Specifically marking out four gods, each dwelling in one level. The Four Great King Heavens (Catummaharajika), dwell on Mount Dhrtarastra. The verse in the Abhidharmakosha says: 'Dhritarashtra and Virudhaka, Virupaksha and the multitude of Vaishravana, dwell in the four levels in order.' They also dwell on the remaining seven mountains. There are no blood-handed gods there, and the name of Drunk Arrogance is also different. If the schools are different, then Arrogance is drunk, the names are different, but the essence is not contradictory. The order is also different, and they cannot be reconciled. Non-heaven's flank: The red rock cliff there resembles the flank of an Asura, hence the name. Like Mount Vipula in Rajagrha, it is similar to this. The Sudarshana-naga-raja (Good Dwelling Dragon King): Is what Indra/Sakra rides. Transformations and manifestations, etc., are described in detail in the scriptures. Anavatapta (No Heat Pond) on the side of the Himalaya (Snow Mountain): The Nirvana Sutra says it is on the top of Fragrant Mountain. Here it says it is near the Snow Mountain. The Loutan Jing and Agama Sutra both say the Snow Mountain is north of the Fragrant Mountain. This statement is correct. The Yogacarabhumi-sastra and the Nirvana Sutra each speak from a nearby location, and they are not contradictory. The four great rivers flow out: Consulting the Great Tang Records on the Western Regions, Indra's palace is ten thousand (units unspecified) in length and width. The Abhidharmakosha says the circumference is ten thousand (units unspecified). This is completely large. They may have combined the length and width measurements, which is also the same. In the mountain formed of four treasures (gold, silver, lapis lazuli, crystal): The Abhidharmakosha says the west side is Sphatika (crystal), and the north side is gold, which is different from here. This is because of different schools. Regarding the path of the Cakravartin (Wheel-Turning King), they all say it circles this continent. Regarding the appearances of the Four Great King Heavens, there are also other places. Perhaps they go to other places, because they can fly in the air. Only here is there a continent with a golden path. Although this speaks of a golden Wheel-Turning King, what prevents the other Wheel-Turning Kings? There is Salmali, similar to a Gleditsia sinensis tree, which is not here.
卵生鳥。居東面。以羽激水。二百由旬。取卵生龍。胎生居南面。激四百由旬。取胎卵龍。濕生居西。激八百由旬。取三。除化生。化生居北。激一千六百由旬。取四生龍。隨應食之。廣如經說。何經勘。
善法漸沒惡法漸生。中有四。初總明有情化生。次明飲食漸生。次明惡內法生。后明惡外具生。感勝器業。唯初時生。余時器不熟。此業亦不熟。劫初之人。從意化生。諸根無缺。光明端政。騰空而行。恒受喜樂。地味既出。甘美異常。時有食者。余見隨學 其地味者。妙蘇陀味 地餅者。地中涌出餅 林條者。條相叢出。異常甘脆 無糠無𥝖者。糠米皮𥝖谷職也。或云𥝖塊也。前為正。不種自生。香而且美。后慳貪起。蔽擁自身。米加糠𥝖方現。攝受積貯在家。食此光滅。身既沉重。不能騰空。
立司契者。司謂衙府。契謂要限。即官長也。
摩訶三末多。此云大等意。大眾齊等。意樂共同。立以為尊。稟成司契。亦名差摩塞縛彌。此云田主。諸剎帝利。稱此後也。即釋迦之高祖也。故剎帝利。名王族種。婆羅門。云凈行種。稱梵王后。吠舍。云坐收種。坐而收利。戎達羅。云耕田種也。
惡外具生。中有二。初總。后別。別文有九。星宿亦同。以水頗胝所成也。故略不說 月行速者。
【現代漢語翻譯】 現代漢語譯本 卵生鳥（Andaja birds）。居住在東面。用翅膀拍打水面，激起二百由旬（Yojana，古印度長度單位，約合今日12-15公里）。以此取得卵生的龍（Naga）。胎生龍（Jarayu-ja nagas）居住在南面。激起四百由旬的水。以此取得胎生的龍。濕生龍（Samsvedaja nagas）居住在西面。激起八百由旬的水。以此取得這三種龍。除了化生龍（Upapaduka nagas）。化生龍居住在北面。激起一千六百由旬的水。以此取得四種龍。根據情況食用它們。詳細情況如經典所說。在什麼經典里勘正？
善法逐漸消失，惡法逐漸產生。這其中有四個方面。首先總的說明有情眾生的化生。其次說明飲食逐漸產生。再次說明惡的內在因素產生。最後說明惡的外在條件產生。只有最初的時候才能感得殊勝的器世間果報。其餘時間器世間還不成熟。這種業力也不成熟。劫初的人，從意念化生。諸根沒有殘缺。光明而且端正。能夠在空中飛行。恒常感受喜樂。當地味出現后，甘甜美好異常。當時有人食用，其餘的人看見后就跟隨學習。那地味，味道像美妙的酥陀（Sudha，意為甘露）。地餅，是從地中涌出的餅。林條，是樹枝叢生而出，異常甘甜爽脆。沒有糠沒有秕，糠、米皮、秕是穀物的職責。或者說秕是穀物的塊狀物。前者是正確的。不種植自己生長，香而且美味。後來慳吝貪婪生起，遮蔽擁護自身。米加上糠秕才顯現出來。攝取積攢在家中。食用這些食物后光明消失。身體變得沉重。不能在空中飛行。
設立司契（Sici，管理者）的人。司指衙府，契指要約期限。就是官長。
摩訶三末多（Mahasammata）。這裡翻譯為大等意。大眾平等，意願快樂共同。推舉他作為尊長，稟告他成為司契。也叫差摩塞縛彌（Khettasami），這裡翻譯為田主。諸剎帝利（Ksatriya，統治階級）都這樣稱呼他。就是釋迦牟尼佛（Sakyamuni）的高祖。所以剎帝利，被稱為王族種姓。婆羅門（Brahmana，祭司階級），稱為凈行種姓，稱梵天王（Brahma）的後代。吠舍（Vaisya，商人階級），稱為坐收種姓，坐著收取利益。戎達羅（Sudra，勞動階級），稱為耕田種姓。
惡的外在條件產生。這其中有兩方面。首先是總的說明，然後是分別說明。分別說明有九種。星宿也相同。因為星宿是由水頗胝（Sphatika，水晶）形成的。所以略去不說。月亮執行速度快。
【English Translation】 English version Oviparous (Andaja) birds. They live on the east side. They agitate the water with their wings, stirring up two hundred yojanas (Yojana, an ancient Indian unit of distance, approximately 12-15 kilometers today). They obtain oviparous nagas (dragons) in this way. Viviparous nagas (Jarayu-ja nagas) live on the south side. They stir up four hundred yojanas of water. They obtain viviparous nagas in this way. Moisture-born nagas (Samsvedaja nagas) live on the west side. They stir up eight hundred yojanas of water. They obtain these three types of nagas. Except for metamorphically born nagas (Upapaduka nagas). Metamorphically born nagas live on the north side. They stir up one thousand six hundred yojanas of water. They obtain the four types of nagas in this way. They eat them according to the situation. The details are as described in the scriptures. Which scripture should be consulted?
Good Dharma gradually disappears, and evil Dharma gradually arises. There are four aspects to this. First, a general explanation of the metamorphic birth of sentient beings. Second, an explanation of the gradual emergence of food. Third, an explanation of the emergence of evil internal factors. Finally, an explanation of the emergence of evil external conditions. Only at the beginning can one experience the superior results of the vessel world. At other times, the vessel world is not yet mature. This karma is also not mature. The people at the beginning of the kalpa (aeon) are born metamorphically from thought. Their faculties are complete. They are radiant and upright. They can fly in the air. They constantly experience joy. When the earth's essence appears, it is exceptionally sweet and wonderful. At that time, some people eat it, and others follow their example when they see it. That earth essence tastes like wonderful sudha (nectar). Earth cakes are cakes that emerge from the earth. Forest vines are vines that grow in clusters, exceptionally sweet and crisp. There is no husk or chaff; husk, rice skin, and chaff are the duties of grains. Or it is said that chaff is the lump of grain. The former is correct. They grow naturally without being planted, fragrant and delicious. Later, stinginess and greed arise, concealing and protecting themselves. Rice with husk and chaff then appears. They gather and store it at home. After eating this food, their radiance disappears. Their bodies become heavy. They cannot fly in the air.
Those who establish the Sici (administrators). Sici refers to the government office, and 'ci' refers to the agreed-upon time limit. That is, the officials.
Mahasammata. This is translated as 'Great Common Consent'. The masses are equal, and their intentions and happiness are shared. They elect him as their leader and report to him to become the Sici. He is also called Khettasami, which is translated as 'Lord of the Fields'. All Ksatriyas (ruling class) call him this. He is the great-grandfather of Sakyamuni Buddha. Therefore, Ksatriyas are called the royal lineage. Brahmanas (priest class) are called the pure conduct lineage, descendants of Brahma. Vaisyas (merchant class) are called the sitting-and-collecting lineage, collecting profits while sitting. Sudras (labor class) are called the farming lineage.
The emergence of evil external conditions. There are two aspects to this. First, a general explanation, and then a separate explanation. There are nine separate explanations. The constellations are also the same. Because the constellations are formed from water sphatika (crystal). Therefore, they are omitted. The moon travels quickly.
謂南北路。速于日 不定者。繞山行遲于日。高下與持雙山等。繞山而行者。此據通天。下星等非別洲星。如北斗辰。一洲轉故。亦有表時善惡一方一國之所共睹。非於余處。起世經云。日宮有七重墻壁。乃至正方如宅。遙望似團。五風持行。一名持。乃至五名將行。乃至高十六由旬等。不同此說。勘彼文。
又此日輪近山為熱遠為冷者。照七金須彌。勢分近故熱。遠之故冷。又此月輪于上稍欹便見半月者。俱舍云。近日自影覆故見月輪虧。今則不然。月自欹側余面自映。故見其虧。非為日照。若日照者。空中應明。若自不障。漸漸見明。亦有天神菩薩並非天手障。以為日蝕。亦有一方一處變怪故 然魚鱉等影現月輪者。余經說言。有贍部樹影。俱盧舍。即五百弓。一弓六尺。即三千尺。成五百步。于可聞大牛鳴之勢分也。
造地獄業。在成劫末。亦生地獄。即入住劫。地獄生中靜息王者。琰魔王也。此有二類。一大菩薩化作。二實有情。鬼趣所攝。由治罰鬼。兼地獄生。故生地獄。非地獄趣。如人治罰諸畜生等。有云即彼趣余宗說在下五百由旬鬼國之中。今言生地獄中。故知地獄趣。以法治罰。名法王故。觀此文意。生地獄後方生鬼畜理何不然。下自當釋。
結成三千大千世界一佛化境中雲。俱
胝者。俱舍第十二。五十二數中。第八數。名俱胝。謂一十百千萬。洛叉。度洛叉。俱胝。以十相乘。洛叉當一億。度洛叉當十億。俱胝當百億然西方有四種億。一十萬為億。二百萬為億。三千萬為億。四萬萬為億。今瑜伽顯揚。數百萬為億。十億為俱胝。故言百俱胝。為一佛土。華嚴千萬為億。名為百萬億。智度論十萬為億。名百億。勘于華嚴二十五勝王菩薩品。如是安立。世界成已於中五趣可得。
別明世間成中。第二段明成已可得法。文分為二。初列二十四門。后隨別釋。釋十九門。不釋五門。一不解十時分。謂一時。二年。三月。四半月。五日。六夜。七剎那。八怛剎那。九臘縛。十目呼剌多。俱舍論云。剎那百二十。為一怛剎那。六十怛剎那。為拉縛。三十拉縛。為一目呼剌多。三十目呼剌多。為一晝夜。三十晝夜為一月。十二月為一年。一年為三時。謂寒熱雨。各有四月。唯有八位。合此日夜為一。復無半月。今與彼別。時謂年外之劫。如前已說。半月即十五日。十五目呼剌多為夜。十五目呼剌多為晝。或時即彼時。
第二不解十受欲者。如經故。三不解八世法得者。得利故。不得者不得利故。不對面贊名譽。不對面罵名毀。面贊名稱。面罵名譏逼惱名苦。適悅名樂。四不解三品。五不解四
【現代漢語翻譯】 現代漢語譯本 『俱胝』(Koti)：出自《俱舍論》第十二卷，是五十二個數中的第八個，名為『俱胝』(Koti)。演算法是：一、十、百、千、萬、洛叉(Laksha，十萬)、度洛叉(Dvi-Laksha，百萬)、俱胝(Koti，千萬)，以十相乘。洛叉(Laksha)相當於一億，度洛叉(Dvi-Laksha)相當於十億，俱胝(Koti)相當於百億。然而，西方有四種『億』的演算法：一，十萬為一億；二，百萬為一億；三，千萬為一億；四，萬萬為一億。現在《瑜伽師地論》和《顯揚聖教論》中，計算百萬為一億，十億為一俱胝(Koti)，所以說百俱胝(Koti)為一個佛土。《華嚴經》中，千萬為億，名為百萬億。《智度論》中，十萬為億，名為百億。參照《華嚴經》二十五勝王菩薩品，如此安立，世界形成后，其中五趣眾生可以獲得。
特別說明世界形成的過程中，第二段說明形成后可以獲得的法則。文章分為兩部分。首先列出二十四門，然後分別解釋。解釋了十九門，不解釋五門。一，不解釋十時分，即：一、時；二、年；三、月；四、半月；五、日；六、夜；七、剎那(Kshana，極短的時間單位)；八、怛剎那(Tat-kshana)；九、臘縛(Lava)；十、目呼剌多(Muhurta)。《俱舍論》中說，一百二十剎那(Kshana)為一怛剎那(Tat-kshana)，六十怛剎那(Tat-kshana)為一臘縛(Lava)，三十臘縛(Lava)為一目呼剌多(Muhurta)，三十目呼剌多(Muhurta)為一晝夜，三十晝夜為一月，十二月為一年，一年為三時，即寒、熱、雨，各有四個月，只有八位，合此日夜為一，又沒有半月，現在與他們不同。時，指的是年以外的劫，如前所述。半月即十五日，十五目呼剌多(Muhurta)為夜，十五目呼剌多(Muhurta)為晝，或者有時就是那個時辰。
第二，不解釋十種受用慾望的人，如經文所說。第三，不解釋八世法獲得者，因為獲得利益，沒有獲得利益。不對著人讚美，稱為名譽；不對著人謾罵，稱為名毀；對著人讚美，稱為名稱；對著人謾罵，稱為譏諷；逼迫惱怒，稱為苦；適意喜悅，稱為樂。第四，不解釋三品。第五，不解釋四...
【English Translation】 English version 『Koti』 (俱胝): From Abhidharmakosha-bhashya, Volume 12, it is the eighth number among the fifty-two numbers, named 『Koti』. The calculation is: one, ten, hundred, thousand, ten thousand, Laksha (洛叉, hundred thousand), Dvi-Laksha (度洛叉, million), Koti (俱胝, ten million), multiplying by ten. Laksha is equivalent to one hundred million, Dvi-Laksha is equivalent to one billion, and Koti is equivalent to ten billion. However, there are four types of 『hundred million』 in the West: one, one hundred thousand is one hundred million; two, one million is one hundred million; three, ten million is one hundred million; four, ten thousand ten thousand is one hundred million. Now, in Yogacarabhumi-sastra and Asanga's Compendium of Determinations, one million is calculated as one hundred million, and one billion is one Koti, so it is said that one hundred Kotis is one Buddha-land. In the Avatamsaka Sutra, ten million is one hundred million, called one million hundred million. In the Mahaprajnaparamita-sastra, one hundred thousand is one hundred million, called one hundred hundred million. Referring to the Twenty-five Superior King Bodhisattva Chapter of the Avatamsaka Sutra, thus established, after the world is formed, the five realms of sentient beings can be obtained within it.
Specifically explaining the process of world formation, the second section explains the laws that can be obtained after formation. The article is divided into two parts. First, list the twenty-four doors, and then explain them separately. Nineteen doors are explained, and five doors are not explained. One, not explaining the ten time divisions, namely: one, time; two, year; three, month; four, half month; five, day; six, night; seven, Kshana (剎那, extremely short unit of time); eight, Tat-kshana (怛剎那); nine, Lava (臘縛); ten, Muhurta (目呼剌多). The Abhidharmakosha-bhashya says that one hundred and twenty Kshanas is one Tat-kshana, sixty Tat-kshanas is one Lava, thirty Lavas is one Muhurta, thirty Muhurtas is one day and night, thirty days and nights is one month, twelve months is one year, one year is three seasons, namely cold, heat, and rain, each with four months, there are only eight positions, combining this day and night into one, and there is no half month, now it is different from them. Time refers to the Kalpa outside the year, as mentioned earlier. Half a month is fifteen days, fifteen Muhurtas is night, fifteen Muhurtas is day, or sometimes it is that hour.
Second, not explaining the ten types of people who enjoy desires, as the scriptures say. Third, not explaining the eight worldly dharma attainers, because of obtaining benefits, and not obtaining benefits. Praising someone behind their back is called fame; scolding someone behind their back is called defamation; praising someone in front of their face is called name; scolding someone in front of their face is called ridicule; forcing and annoying is called suffering; being comfortable and happy is called joy. Fourth, not explaining the three grades. Fifth, not explaining the four...
威儀。易故。
五趣四生。成唯識說。皆以異熟為體。或並五蘊。唯異熟無記性趣言種果者。謂異熟果。及名言種。並彼業者。順趣故體非趣。若不爾者。相雜起故。廣如彼論。
化生中或具不具六處者。不具謂無想天。無有第六意處。及一切生有死有。或云。劫初鬼畜。未必具根。而化生故。
建立依持。不說金輪略故。或即地故。
彼室宇等。或由造作。或不由造作者。謂帝釋等城。北俱盧洲諸室宇等。豬狗等室。皆不由作。任業起故(四食義如章引)。
七攝事中。第六福業及方便作業者。修福業時。前方便業。
十資身具中。第七香鬘涂末者。涂謂涂身。香末謂末香。以散身上。
第八什物之具者。除餘九外余床機等。資身之具。什物者。具義。非是十數。
八數隨行中。第七第八。由第六起故言屬彼。
二十二種發憤者。發憤緣故 邪業方便者。邪身語業方便也。
共住弟子近住弟子者。近住依止也。
四種入胎中。輪王正知入。中有末心。不起貪愛。知將生故 不知住出。心迷倒故。不知在胎及出胎。此說金輪。非餘三種。或四皆爾。無文遮故 獨覺知入住。不起貪愛。知在胎中。心迷出故。此說將得獨覺之生。非於前位。
【現代漢語翻譯】 現代漢語譯本 威儀：指莊嚴的儀態，容易改變。
五趣四生（五趣指地獄、餓鬼、畜生、人、天；四生指卵生、胎生、濕生、化生）：按照《成唯識論》的說法，都以異熟果為本體，或者包含五蘊。只有異熟果是無記性的。趣，指的是趨向；種，指的是名言種子；果，指的是異熟果。說『趣言種果』，指的是異熟果以及名言種子，連同造業者，因為順著趨向而說。本體並非趨向。如果不是這樣，就會相互混雜生起。詳細內容見《成唯識論》。
化生眾生中，有的具足六處（眼、耳、鼻、舌、身、意），有的不具足六處：不具足六處指的是無想天，那裡沒有第六意處，以及一切生有和死有。或者說，劫初的鬼和畜生，未必具足根，因為是化生。
建立和依持：這裡沒有說金輪，是因為省略了，或者說金輪就是地。
那些房室等，有的是通過建造而成，有的不是通過建造而成：不是通過建造而成，指的是帝釋天等的城市，北俱盧洲的房室等。豬狗等的住所，都不是通過建造而成，而是隨著業力自然產生的（四食的含義如前文所引）。
七攝事中，第六福業和方便作業：修福業的時候，之前的準備工作就是方便業。
十資身具中，第七香鬘涂末：涂，指的是涂身；香末，指的是末香，用來散在身上。
第八什物之具：除了前面九種之外，其餘的床、幾等資身之具，什物，指的是器具，並非指十種。
八數隨行中，第七和第八（忿、恨），因為由第六（癡）生起，所以說是屬於第六（癡）。
二十二種發憤：發憤是因為有因緣。邪業方便：指的是邪的身語業的準備工作。
共住弟子和近住弟子：近住指的是依止。
四種入胎中，轉輪王正知入胎：中陰身最後的心念，不起貪愛，知道自己將要出生；不知道住胎和出胎，是因為心迷亂顛倒，所以不知道在胎中和出胎。這裡說的是金輪王，不是其餘三種。或者四種都是這樣，因為沒有經文禁止。獨覺知道入胎和住胎，不起貪愛，知道自己在胎中，心迷亂出胎。這裡說的是將要證得獨覺的眾生，不是之前的階段。
【English Translation】 English version 威儀 (wēiyí): Dignified demeanor, easily changed.
五趣四生 (wǔqù sìshēng) [Five realms of existence and four kinds of birth: Five realms refer to hell, hungry ghosts, animals, humans, and gods; four kinds of birth refer to oviparous, viviparous, moisture-born, and metamorphic births]: According to the Vijñaptimātratāsiddhi (Cheng Weishi Lun), all take the Vipāka (異熟) result as their substance, or include the five aggregates. Only the Vipāka result is of an indeterminate (無記性) nature. 『趣言種果 (qù yán zhǒng guǒ)』 [Tendency, expression, seed, result] refers to the Vipāka result and the seeds of expression, along with the karma-maker, because it is said in accordance with the tendency. The substance is not the tendency. If it were not so, they would arise mixed together. See the Vijñaptimātratāsiddhi for details.
Among metamorphic beings, some possess all six sense bases (六處) [eye, ear, nose, tongue, body, and mind], while others do not: Those who do not possess all six sense bases refer to the Heaven of Non-Perception (無想天), where there is no sixth mind base, as well as all states of arising and dying. Or it is said that the ghosts and animals at the beginning of a kalpa (劫初) may not possess all roots, because they are born metamorphically.
Establishment and support: The golden wheel (金輪) is not mentioned here because it is omitted, or because the golden wheel is the earth.
Those chambers and so on, some are made by construction, and some are not: Those not made by construction refer to the cities of Śakra (帝釋天) and so on, and the chambers and so on in Uttarakuru (北俱盧洲). The dwellings of pigs, dogs, and so on are not made by construction, but arise naturally according to karma (四食 the meaning of four kinds of nutriment as quoted earlier).
Among the seven Saṃgrahavastus (七攝事) [seven ways of conversion], the sixth, meritorious activity and skillful activity: When cultivating meritorious activity, the preliminary work is skillful activity.
Among the ten requisites for life (十資身具), the seventh, perfumes, garlands, and ointments: Ointment refers to applying ointment to the body; perfume powder refers to powdered perfume, which is scattered on the body.
The eighth, implements and utensils: Apart from the previous nine, the remaining beds, desks, and other requisites for life. Implements and utensils refer to tools, not the number ten.
Among the eight numerical followings (八數隨行), the seventh and eighth (wrath and resentment) arise from the sixth (ignorance), so they are said to belong to the sixth (ignorance).
Twenty-two kinds of indignation: Indignation arises because of conditions. Wrong skillful means: refers to the preparation for wrong bodily and verbal actions.
Disciples living together and disciples living nearby: Living nearby refers to relying on.
Among the four kinds of entering the womb, the Cakravartin (轉輪王) enters the womb with right knowledge: The last thought of the intermediate being does not give rise to craving, knowing that he will be born; he does not know about staying in the womb and exiting the womb because his mind is confused and inverted, so he does not know about being in the womb and exiting the womb. This refers to the golden-wheel Cakravartin, not the other three. Or all four are like this, because there is no sutra that prohibits it. A Pratyekabuddha (獨覺) knows about entering and staying in the womb, does not give rise to craving, knows that he is in the womb, and his mind is confused about exiting the womb. This refers to the being who will attain Pratyekabuddhahood, not the previous stage.
菩薩三時。皆正了知。十地皆爾 異生三位。皆不能知。
七苦不說第八苦者。成劫已有。非於住劫方新有故。
七慢。依五法起。謂上中下我及德生。如五蘊論及抉擇。皆通見修斷。
憍體即貪。醉逸為義。心多縱下。慢謂高舉。或陵於他。是二差別。如唯識第六說。
見聞覺知。如對法第一疏。及九十三說。見知現量。聞唯聖言量。覺是比量 所受所證所觸所得者。或以鼻舌身三。及五識俱意。並定心意。如次配之。此釋聞者屬耳及意。教唯意緣。故九十三說。聞是聖言量。亦不相違。或耳鼻身舌。如次配所受等四。其五俱時意。皆是知。總通此四。聞是聖言量。故耳在知中。
第十九門眾多言說句中有二。初總。后別。彼復云何下別也。釋詞句者。如解釋論名等。戲論句者。如諷頌等。如初標門嗢拖南等。名釋義句。或戲論。是有為法句。無為無名故。或欹嗢等。亦是戲論句。以文攝義。名攝義句。
字母者。謂三十三字十四音。十四音者。謂[呵/衣]阿噫伊鄔烏仡侶紇閭呂盧醫愛污奧闇惡。不取后二。故成十四。迦佉等五。遮車等五。吒𢮎等五。多他等五彼坡等五。夜邏羅縛賒娑婆訶叉。不取叉多。故三十三。將前十四音。約后三十三字。出生一切。此等能生一切
【現代漢語翻譯】 現代漢語譯本 菩薩在三個時段（三時）都能正確地瞭解一切事物，十地菩薩也是如此。而凡夫（異生）在三個階段（三位）都不能瞭解。
七苦中沒有說第八苦，是因為成劫（成劫）時就已經存在了，不是在住劫（住劫）才新出現的。
七慢（七慢）依據五種情況產生，即對上位者、中位者、下位者、『我』以及有德者產生。如《五蘊論》和《抉擇》中所說，七慢貫通見道、修道和斷道。
『憍』的本體就是貪，意思是沉醉放縱。內心多半是縱容下流的。『慢』是指高傲自大，或者輕視他人。這是二者的區別，如《唯識》第六卷所說。
『見、聞、覺、知』，如《對法》第一疏和第九十三卷所說。見是現量（現量），聞唯是聖言量（聖言量），覺是比量（比量）。所受、所證、所觸、所得，或者用鼻、舌、身三識，以及五識相應的意識，加上定心中的意識，依次對應。這種解釋認為，『聞』屬於耳和意，教法唯有意緣，所以第九十三卷說，『聞』是聖言量，這也不矛盾。或者耳、鼻、身、舌，依次對應所受等四種。五識同時生起的意識，都是『知』，總括這四種。『聞』是聖言量，所以耳在『知』中。
第十九門中，眾多言說句分為兩種。首先是總說，然後是別說。『彼復云何下』是別說。解釋詞句，如解釋論的名稱等。戲論句，如諷頌等。如最初標示的門嗢拖南（Udana）等，是名釋義句，或者是戲論，是有為法句，因為無為法沒有名稱。或者欹嗢（Udana）等，也是戲論句，用文字概括意義，名為攝義句。
字母，指三十三個字和十四個音。十四個音是：[呵/衣]阿噫伊鄔烏仡侶紇閭呂盧醫愛污奧闇惡。不取后二者，所以成為十四個。迦佉等五字，遮車等五字，吒𢮎等五字，多他等五字，彼坡等五字，夜邏羅縛賒娑婆訶叉。不取叉多，所以是三十三個字。將前面的十四個音，配合後面的三十三個字，就能產生一切。
【English Translation】 English version Bodhisattvas at the three times (three periods) all correctly know everything. The Bodhisattvas of the Ten Grounds are also like this. However, ordinary beings (異生, Yisheng) at the three stages (三位, Sanwei) are unable to know.
The eighth suffering is not mentioned among the seven sufferings because it already existed during the Formation Kalpa (成劫, Chengjie). It is not newly arising in the Abiding Kalpa (住劫, Zhujie).
The seven types of arrogance (七慢, Qiman) arise based on five situations, namely, arrogance towards superiors, equals, inferiors, 'self,' and those with virtues. As stated in the Treatise on the Five Aggregates (五蘊論, Wuyun Lun) and Discrimination (抉擇, Jueze), the seven types of arrogance pervade the paths of seeing, cultivation, and cessation.
'Conceit' (憍, Jiao) is essentially greed, meaning indulgence and dissipation. The mind is mostly indulgent and base. 'Arrogance' (慢, Man) refers to being haughty and looking down on others. This is the difference between the two, as stated in the sixth volume of Consciousness-only (唯識, Weishi).
'Seeing, hearing, perceiving, and knowing,' as stated in the first commentary of Abhidharma (對法, Duifa) and the ninety-third volume. Seeing is direct perception (現量, Xianliang), hearing is only scriptural authority (聖言量, Shengyanliang), and perceiving is inference (比量, Biliang). What is received, realized, touched, and obtained, can be respectively associated with the nose, tongue, and body consciousnesses, as well as the mind consciousness associated with the five senses, and the mind in meditative concentration. This explanation considers 'hearing' to belong to the ear and mind. Teachings are solely related to the mind, so the ninety-third volume says that 'hearing' is scriptural authority, which is not contradictory. Alternatively, the ear, nose, body, and tongue can be respectively associated with the four: received, realized, touched, and obtained. The mind consciousness arising simultaneously with the five senses is all 'knowing,' encompassing all four. 'Hearing' is scriptural authority, so the ear is included in 'knowing.'
In the nineteenth section, the numerous speech sentences are divided into two types. First is the general statement, and then the specific statement. '彼復云何下' is the specific statement. Explaining word sentences is like explaining the names of treatises, etc. Frivolous sentences are like satirical verses, etc. Like the initially marked section, Udana (Udana) etc., are name-explanation sentences, or frivolous sentences, which are sentences of conditioned phenomena because unconditioned phenomena have no name. Or Udana (Udana) etc., are also frivolous sentences, using words to summarize the meaning, called meaning-summarizing sentences.
The alphabet refers to thirty-three letters and fourteen vowels. The fourteen vowels are: [呵/衣] A Yi I U Wu Ge Lü He Lü Lü Lu Yi Ai Wu Ao An E. Not taking the last two, so there are fourteen. Jia, Qia, etc. (five letters), Zha, Cha, etc. (five letters), Zha, Tha, etc. (five letters), Da, Ta, etc. (five letters), Ba, Pa, etc. (five letters), Ya, La, La, Wa, Sha, Sa, Ba, Ha, Cha. Not taking Cha Da, so there are thirty-three letters. Combining the preceding fourteen vowels with the following thirty-three letters can generate everything.
字故。一切諸義皆能攝故。故名為母。出生字本。含諸義故。
別解中有十門。一人法所依。二得失隨生。三七聲異起。四三學建位。五世事差別。六飲食縱蕩。七純雜明闇。八眾事不同。九劣弱衰喪。十斗諍斷滅句。
初門中有十八。地者。如所詮總。法顯能詮總。字以義為教依。或約初標總名。與后所釋為所依故名地。
第二門中有十九。聽制者。聽說戒也 堅妙智退者。若勤精進。妙智乃堅。放逸懈怠。妙智乃退 沈量助伴者。沈謂昏沉。量謂量度。即掉舉也 助伴者同時心所也 示現。教導贊勵慶慰四句。即舊所言。示教利喜。后自當釋。
第三門中。七例句者。即八轉聲。除第八呼。泛聲有三。一男。二女。三非男女。一一各有八。一體。二業。三具。四為。五從。六屬。七依。八呼。今此即是。男聲中之一聲。詮目丈夫之七囀聲。如次配屬體業具等。如樞要說。第八泛聲醞補盧沙。更無別義。今但說七。
第四門依受戒法說。施設者。敷設座所。教敕者。語言訓示。標相者。結界。靜息者。打靜無言。表了者。和僧問事。軌則者。答所表事。安立者。置受戒人眼見不聞之所。積集者。大眾聚集。決定者。問遮難事。配屬者。表白問遮。論羯磨所行之事。驚駭者。問遮勸發
【現代漢語翻譯】 現代漢語譯本：因為文字的緣故，一切諸法的意義都能夠被包含，所以文字被稱為『母』，是出生文字的根本，因為它包含著各種意義。
在『別解』（對特定主題的詳細解釋）中有十個方面：一、人與法的所依；二、得與失的隨之產生；三、七種聲音的差異生起；四、三學的建立位置；五、世事的差別；六、飲食的放縱；七、純凈與混雜、光明與黑暗；八、各種事務的不同；九、低劣、衰弱與喪失；十、鬥爭、諍論與斷滅的語句。
在第一個方面中，有十八種情況。『地』（Bhumi）(基礎、土地)指的是所詮釋的總綱。『法』（Dharma）(佛法)顯示的是能詮釋的總綱。文字以意義作為教法的依據，或者根據最初的標示作為總的名稱，與後面所解釋的內容互為所依，因此稱為『地』。
在第二個方面中，有十九種情況。『聽制』指的是聽聞和制定戒律。『堅妙智退』指的是，如果勤奮精進，微妙的智慧就會堅固；如果放逸懈怠，微妙的智慧就會退失。『沈量助伴』指的是，『沈』（styana）(昏沉)指的是昏沉，『量』（mana）(量度)指的是量度，也就是掉舉。『助伴』指的是同時生起的心所。『示現、教導、贊勵、慶慰』這四句，就是舊時所說的『示教利喜』，後面會自行解釋。
在第三個方面中，七種例句指的是八種轉聲，除去第八種呼格。泛聲有三種：一、男聲；二、女聲；三、非男女聲。每一種各有八種變化：一、體格；二、業格；三、具格；四、為格；五、從格；六、屬格；七、依格；八、呼格。這裡所說的就是男聲中的一種聲音，詮釋丈夫的七種轉聲，依次配屬體格、業格、具格等，如《樞要》所說。第八種泛聲是『醞補盧沙』（vocative purusa），沒有別的意義，現在只說七種。
第四個方面是依據受戒法來說的。『施設』指的是敷設座位場所。『教敕』指的是語言訓示。『標相』指的是結界。『靜息』指的是打靜無言。『表了』指的是和合僧眾詢問事情。『軌則』指的是回答所表的事情。『安立』指的是安置受戒人在眼見不聞的地方。『積集』指的是大眾聚集。『決定』指的是詢問遮難的事情。『配屬』指的是表白和詢問遮難。討論羯磨（karma）(業)所進行的事情。『驚駭』指的是詢問遮難並勸發。
【English Translation】 English version: Because of letters, all meanings of all dharmas can be contained. Therefore, letters are called 'mother', the root from which letters are born, because they contain various meanings.
In 'Vibhasha' (detailed explanation of specific topics), there are ten aspects: 1. The support of person and dharma; 2. The arising of gain and loss; 3. The different arising of seven sounds; 4. The establishment of the three learnings; 5. The differences of worldly affairs; 6. Indulgence in food and drink; 7. Purity and impurity, light and darkness; 8. The differences of various affairs; 9. Inferiority, weakness, and loss; 10. Sentences of strife, contention, and extinction.
In the first aspect, there are eighteen situations. 'Bhumi' (地)(ground, land) refers to the general outline of what is being explained. 'Dharma' (法)(Buddha's teaching) shows the general outline of what can be explained. Letters take meaning as the basis of the teaching, or according to the initial indication as the general name, and are mutually dependent with the content explained later, therefore called 'Bhumi'.
In the second aspect, there are nineteen situations. 'Hearing and establishing' refers to hearing and establishing precepts. 'Firm and subtle wisdom retreats' refers to, if one is diligent and energetic, subtle wisdom will be firm; if one is lax and negligent, subtle wisdom will retreat. 'Styana, mana, and accompanying mental factors' refers to, 'styana' (沈)(drowsiness) refers to drowsiness, 'mana' (量)(measurement) refers to measurement, which is agitation. 'Accompanying mental factors' refers to the mental factors that arise simultaneously. The four sentences 'showing, teaching, praising, and rejoicing' are what was formerly called 'showing, teaching, benefiting, and delighting', which will be explained later.
In the third aspect, the seven example sentences refer to the eight cases, excluding the eighth vocative case. There are three general sounds: 1. masculine; 2. feminine; 3. non-masculine and non-feminine. Each has eight variations: 1. nominative; 2. accusative; 3. instrumental; 4. dative; 5. ablative; 6. genitive; 7. locative; 8. vocative. What is being said here is one of the masculine sounds, explaining the seven cases of 'husband', which are assigned to the nominative, accusative, instrumental, etc., as explained in the 'Essentials'. The eighth general sound is 'vocative purusa' (醞補盧沙), which has no other meaning, and only seven are mentioned here.
The fourth aspect is based on the precepts of ordination. 'Arranging' refers to arranging the seating place. 'Instructing' refers to verbal instructions. 'Marking' refers to establishing boundaries. 'Silence' refers to being silent and without words. 'Expressing' refers to the Sangha asking about matters in harmony. 'Rules' refers to answering what is expressed. 'Establishing' refers to placing the person receiving ordination in a place where they can be seen but not heard. 'Gathering' refers to the gathering of the assembly. 'Deciding' refers to asking about obstacles. 'Assigning' refers to declaring and asking about obstacles. Discussing the matters to be carried out by karma (羯磨)(action). 'Alarming' refers to asking about obstacles and encouraging.
上品心等。初中后句者。說三羯磨。族姓想者。此受戒人婆羅門等姓。立宗者。乞求為[敬/巾]。言說者。教化他人。成辦者。堅持戒故。乃至當得阿羅漢果。受用者。即受戒已。依僧受用財法二利。未得法應尋求已得應守護。自有過失。羞恥還凈。他有過憐愍諫舉。於勤苦事。皆能堪忍。于生過法。恒起怖畏。棄惡引善。名簡擇句。
第七門中。雜和糅者。雜本釋諸經論等。余皆如名。起其義解。成可知矣。
瑜伽師地論略纂卷第一
旹享保六(辛丑)十二月十六日一交加粗點畢
沙門高范(胎生六十七法﨟五十五) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第二(論本第三第四第五)
基撰
意地之中。大文分二。上以五門。辨意地體。下以十門。釋意地義。文分為三。初牒前五門三處所攝。標起論端。次今當先說色聚諸法下。別釋十門。后總以頌結。
除假法者。無別種生。又無別體。故今除之。非意地下。此地中辨四相故。
言十門者。下頌云。色聚相應品。世相及與緣。善等差別門。巧便事為后。其善等中有三門。一三性。二十二處增數。三釋十二處名義。色中有二。初標。后釋。釋分為七。初明大種五
【現代漢語翻譯】 現代漢語譯本 上品心等：指上等的心等等。 初中后句者：指（受戒時的）三個羯磨（saṃskāra，儀式）。 族姓想者：指受戒人的婆羅門（Brāhmaṇa）等姓氏。 立宗者：指乞求作為[敬/巾]（對僧侶的敬稱）。 言說者：指教化他人。 成辦者：指堅持戒律的緣故，乃至最終證得阿羅漢果（Arhat，斷盡煩惱的聖者）。 受用者：指受戒之後，依靠僧團受用財物和佛法兩種利益。未得佛法者應當尋求，已得佛法者應當守護。自身有過失，感到羞恥並努力懺悔清凈。他人有過失，憐憫並勸諫指出。對於勤苦之事，皆能忍受。對於產生過失的法，恒常生起怖畏之心。捨棄惡行，引導善行，這叫做簡擇句。 第七門中，雜和糅者：指雜糅各種根本的解釋以及諸經論等。 余皆如名：其餘的都如字面意思一樣。 起其義解：從而理解其中的含義。 瑜伽師地論略纂卷第一 旹享保六(辛丑)十二月十六日一交加粗點畢 沙門高范(胎生六十七法﨟五十五) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂 瑜伽師地論略纂卷第二(論本第三第四第五) 基撰 意地之中，大文分二：上面用五門辨別意地的本體，下面用十門解釋意地的含義。文分為三：首先，依照前面的五門和三處所攝，標明並引出論述的開端；其次，從『今當先說色聚諸法』開始，分別解釋十門；最後，用頌文總結。 除假法者：因為假法沒有單獨的種子生起，也沒有單獨的自體，所以現在排除它，不屬於意地之下。因為此地中辨別四相的緣故。 言十門者：下面的頌文說：『色聚相應品，世相及與緣，善等差別門，巧便事為后。』其中善等中有三門：一是三性，二是二十二處增數，三是解釋十二處（āyatana）的名義。色中有二：首先是標明，然後是解釋。解釋分為七：首先說明大種五。
【English Translation】 English version Superior Mind and so on: Refers to superior minds, etc. Initial, Middle, and Final Phrases: Refers to the three saṃskāras (rituals). Lineage Conception: Refers to the Brāhmaṇa (priest) and other lineages of the person receiving the precepts. Establishing the Principle: Refers to begging to be [respected/covered] (a respectful term for monks). Speaking: Refers to teaching and transforming others. Accomplishing: Refers to upholding the precepts, and eventually attaining the fruit of an Arhat (one who has extinguished all afflictions). Enjoying: Refers to, after receiving the precepts, relying on the Sangha (monastic community) to enjoy both material and Dharma benefits. Those who have not attained the Dharma should seek it; those who have attained it should protect it. If one has faults, one should feel ashamed and strive to purify oneself through repentance. If others have faults, one should compassionately advise and point them out. One should be able to endure all diligent and arduous tasks. One should constantly generate fear towards the arising of faulty dharmas. Abandoning evil and guiding towards good is called the discerning phrase. In the Seventh Gate, Mixing and Blending: Refers to mixing and blending various fundamental explanations and scriptures and treatises, etc. The Rest Are As Named: The rest are as their names imply. Arising Their Meaning and Explanation: Thus, one can understand their meaning. Yogācārabhūmi-śāstra Compendium, Volume One Completed with added rough dots on the 16th day of the 12th month of Kyōhō 6 (Shin-U) Monk Kōhan (born at sixty-seven, Dharma age fifty-five) Taishō Tripiṭaka, Volume 43, No. 1829, Yogācārabhūmi-śāstra Compendium Yogācārabhūmi-śāstra Compendium, Volume Two (Treatise Text Third, Fourth, Fifth) Composed by Ji Within the Mind Ground, the main text is divided into two: Above, the essence of the Mind Ground is distinguished using five gates; below, the meaning of the Mind Ground is explained using ten gates. The text is divided into three: First, according to the preceding five gates and the three places they encompass, the beginning of the discourse is marked and introduced; second, starting from 'Now, let us first speak of the aggregates of form and all dharmas,' the ten gates are explained separately; finally, the conclusion is summarized with verses. Excluding False Dharmas: Because false dharmas do not have separate seeds arising, nor do they have separate entities, they are now excluded and do not belong under the Mind Ground, because the four characteristics are distinguished in this ground. Speaking of the Ten Gates: The verses below say: 'Aggregates of Form and Corresponding Qualities, Worldly Aspects and Conditions, Differences in Goodness, etc., Skillful Means and Actions come last.' Among the Goodness, etc., there are three gates: First, the three natures; second, the increasing number of the twenty-two locations; third, explaining the names and meanings of the twelve āyatanas (sense bases). Within Form, there are two: First, marking; then, explaining. The explanation is divided into seven: First, explaining the five great elements.
因造色。二明極微有無差別。三明大造二不相離。四明色聚諸事多少。五明諸色相續間斷。六明三類色聚差別。七明色聚依六處轉。
大種造色能為五因。一生因。二依因。三立因。四持因。五養因。如文配屬 依因中。由造色生已不離大種處而轉者。此說即質造同聚造。實造非假造。由諸日光。孤行香等。離大種故。生無色界定道戒色。無四大故。勢依彼有。皆有依因 持因中。由隨大種等量不壞者。亦依同聚四所造義。擊質發聲大質故。或五境附質。皆等質量。疏遠已去。方大於質 養因中。對法第一說。謂由大種養彼造色。令增長故。彼說一切大種。皆養造色義。今此論中。唯說長養。四大資四緣生。能養造色。然所造色。大種親養。大種要藉四緣資長。方養造色。今說外緣。大方能養。非外四緣。是此養因。相依而有。是造義故。生等五因。皆增上攝。或有五義。或不具五。非謂定具。如上可知。若依實義。親所造義。必同性造非異性。必同類造非異類。有漏無漏。必類同故。必同界造。非異界。定散必同。非異法造。若假說造。疏相依造。隨應無遮異熟長養等流三類。或各親造。或綺互造。理亦不遮。種種義門。如別章說。
於色聚中曾無極微生等者。此顯頓變。非漸積義。不同薩婆多聚中有
極微。
又非極微整合色聚者。極微無體。不同經部種成大義。合前一種。不同勝論粗細俱實。如唯識第一疏解。
極微亦有方分者。方謂諸方。分謂細分。雖有諸方。而無細分極微。乃是粗色所有。自更無他。唯識第一云。極微無方分。方即是分。非諸方義。二文雖別。亦不相違。
二不相離中。文分為二。初略解二種。又此遍滿下。重解二種 同處不相離者。隨無根處。諸無根色。隨有根處。諸有根色。自類大造。皆同一處相涉入義。非是極微各別住義 和雜不相離者。謂自類大種。與余類大種。更相涉入。俱一處義。故論下云。前是共大種聚。后是不共大種聚。此解和雜中。亦云。即此大種極微。與余聚集。能所造色處俱。故不同薩婆多極微各別。同聚體異。俱舍頌云。欲微聚無聲。無根有八事。有身根九事。十事有餘根。今者大乘。同異類。一切大造。無別極微。隨所有聚。皆相涉入。名不相離 又同處不相離者。隨有根無根。一切大極微中即有。隨應一切所造色極微。更相涉入。合成一物。無別極微二處而住 和雜不相離者。即此一大種極微。與餘一切大種所造極微。雖同一處。非成一體。性各別故。用各異故。知非一性。諸根于中遍受用故。不相礙故。知同一處。名同處不相離。性各
【現代漢語翻譯】 現代漢語譯本： 極微（kalāpa，物質的最小單位）。
又，並非極微集合而成色聚（rūpa-kalāpa，物質的複合體）。極微沒有實體。這與經部（Sautrāntika）認為種子（bīja）能形成大義（mahārtha）的觀點不同，與前一種觀點相同。也不同於勝論（Vaiśeṣika）認為粗細都是真實的觀點，如《唯識第一疏解》所說。
極微也有方分（dik-bhāga，方向和部分）嗎？方指各個方向，分指細微的部分。雖然有各個方向，但極微沒有細微的部分，這只是粗色（sthūla-rūpa）才有的。自身沒有其他。如《唯識第一》所說：『極微沒有方分，方就是分，不是各個方向的意思。』這兩段文字雖然不同，但並不矛盾。
二、不相離中，文分為二。首先簡要解釋兩種不相離，然後從『又此遍滿下』開始，重新解釋這兩種不相離。同處不相離：無論在無根處（nirindriya-sthāna，沒有感覺器官的地方），還是有根處（sendriya-sthāna，有感覺器官的地方），所有無根色（nirindriya-rūpa）和有根色（sendriya-rūpa），以及各自的大種（mahābhūta，四大元素），都在同一處相互涉入。這不是極微各自獨立存在的意思。和雜不相離：指同類的大種與不同類的大種相互涉入，都在同一處。所以論中說：『前者是共同的大種聚，後者是不共同的大種聚。』在解釋和雜時也說：『即此大種極微，與其餘聚集，能造色（nirmita-rūpa，所造作的色法）和所造色（nirvartita-rūpa，被造作的色法）都在一處。』因此，這不同於薩婆多（Sarvāstivāda）認為極微各自獨立，聚集在一起但本體不同。《俱舍論》的頌文說：『欲界極微聚沒有聲音，無根的有八事，有身根的有九事，有其餘根的有十事。』現在大乘（Mahāyāna）認為，無論是同類還是異類，一切大種和所造色都沒有獨立的極微，而是所有聚集在一起的都相互涉入，稱為不相離。又，同處不相離：無論是有根還是無根，一切大種的極微中都有相應的所造色的極微相互涉入，合成一個物體，沒有獨立的極微存在於兩個地方。和雜不相離：即此一大種的極微，與其餘一切大種和所造色的極微，雖然在同一處，但並非成為一體，因為性質各不相同，作用也各不相同，所以知道不是一體。諸根（indriya，感覺器官）在其中普遍受用，互不障礙，所以知道在同一處，這稱為同處不相離，性質各異。
【English Translation】 English version: Kalāpa (ultimate particle of matter).
Furthermore, it is not that aggregates of kalāpas form rūpa-kalāpas (compound of matter). Kalāpas have no substance. This differs from the Sautrāntika view that seeds (bīja) can form great meanings (mahārtha), and is similar to the previous view. It also differs from the Vaiśeṣika view that both coarse and fine are real, as explained in the First Commentary on Consciousness-only.
Do kalāpas also have dik-bhāga (directions and parts)? 'Dik' refers to various directions, and 'bhāga' refers to subtle parts. Although there are various directions, kalāpas do not have subtle parts; this is only a property of coarse matter (sthūla-rūpa). It has no other self. As the First Consciousness-only states: 'Kalāpas have no directions and parts; direction is part, not the meaning of various directions.' Although these two texts are different, they are not contradictory.
II. In 'Non-Separation,' the text is divided into two parts. First, it briefly explains the two types of non-separation, and then, starting from 'Furthermore, this pervades,' it re-explains these two types. Non-separation in the same place: Whether in nirindriya-sthāna (places without sense organs) or sendriya-sthāna (places with sense organs), all nirindriya-rūpa (matter without sense organs) and sendriya-rūpa (matter with sense organs), as well as their respective mahābhūta (great elements), mutually interpenetrate in the same place. This does not mean that kalāpas exist independently. Non-separation in mixture: This refers to the interpenetration of similar mahābhūtas with dissimilar mahābhūtas, all being in the same place. Therefore, the treatise states: 'The former is a common aggregate of mahābhūtas, and the latter is an uncommon aggregate of mahābhūtas.' In explaining mixture, it also states: 'That is, this kalāpa of mahābhūta, together with other aggregates, nirmita-rūpa (created matter) and nirvartita-rūpa (matter being created) are all in one place.' Therefore, this differs from the Sarvāstivāda view that kalāpas are independent, aggregated together but with different entities. The verse in the Abhidharmakośa states: 'Aggregates of kalāpas in the desire realm have no sound; those without sense organs have eight things, those with body sense have nine things, and those with other senses have ten things.' Now, Mahāyāna believes that, whether similar or dissimilar, all mahābhūtas and created matter do not have independent kalāpas, but rather all that are aggregated together mutually interpenetrate, which is called non-separation. Furthermore, non-separation in the same place: Whether with or without sense organs, in all kalāpas of mahābhūtas, there are corresponding kalāpas of created matter mutually interpenetrating, forming one object, with no independent kalāpas existing in two places. Non-separation in mixture: That is, this kalāpa of one mahābhūta, together with all other kalāpas of mahābhūtas and created matter, although in the same place, do not become one entity, because their natures are different and their functions are different, so it is known that they are not one entity. The indriya (sense organs) universally experience within them, without obstructing each other, so it is known that they are in the same place, which is called non-separation in the same place, with different natures.
別故。用各異故名雜。同一處故名和。處所無二。俱依一所。體仍各別。故名處俱。其不相雜義意可知 又此遍滿色聚下。因文便故。先解和雜不相離 又一切所造色下。方解同處不相離。胡麻等聚。體類別居。大造極微。不同於彼。但如諸物石磨為末。以水和合。處所難分。其性各別。是和雜不相離義 又一切所造色下。乃至大種所據處所。其即質造 諸所造色還即據此。大種造色。同依一處。不同他宗。類各別住。是不相離義 上來所釋后之二文。順前解二處中后複次義。若依初複次義。同類異類大造相望。義準應悉。此義如抉擇五十四。六十五等。對法第五疏解。
色聚諸事多少中分二。初總明事多少。后又約相攝下。別顯攝義。事者體也。物也。總諸色聚。有十四物。除勝定之果。非定有故。此說實體。除一切假。
一切色聚有色諸根所攝者者。五十四云。如眼若據相攝唯一。謂眼清凈色若相離攝有七。謂眼身地色香味觸。若界攝有十。加水火風。耳鼻舌亦爾。若身根除眼等四。獨可得故。唯可有九。界者因義。順經部宗。色能持種說有。彼界。或彼聚中。可有能生彼色等用。增上緣中。立為界稱。或界者性也。即彼體事。如欲界有眼等四定有身根。有師於此起妄計云。若得天眼。亦得彼地身根
【現代漢語翻譯】 現代漢語譯本
不同之處在於，因為各自的功用不同，所以稱為『雜』（混合）。因為在同一處所，所以稱為『和』（和諧）。處所沒有不同，都依賴於同一個地方。本體仍然各自不同，所以稱為『處俱』（處所相同）。它們不互相混雜的意義是可以理解的。另外，在『遍滿色聚下』（充滿所有色法的集合之下）這裡，因為文句的方便，先解釋『和雜不相離』（和諧混合不可分離）。
另外，在『一切所造色下』（一切被造作的色法之下）這裡，才解釋『同處不相離』（同處不可分離）。像胡麻等的聚集，本體類別不同地居住在一起。大造極微（由四大組成的極微）與它們不同。但就像各種東西被石磨磨成粉末，用水混合在一起，處所難以區分，但它們的性質各自不同，這就是『和雜不相離』的意義。
另外，在『一切所造色下』（一切被造作的色法之下），乃至『大種所據處所』（四大種所佔據的處所），它們就是質造（作為本質而造作）。各種被造作的色法又佔據這些處所。四大種造作的色法，共同依賴於一個處所，不同於其他宗派，類別各自居住，這就是『不相離』的意義。
上面所解釋的是後面的兩段文字，順著前面的解釋，在兩個處所中，後面又重複了意義。如果依據最初的重複意義，同類和異類的大造相互看待，意義應該都一樣。這個意義就像《抉擇》第五十四、第六十五等所說。《對法》第五疏的解釋。
在『色聚諸事多少中』（在色法集合的各種事物多少之中），分為兩部分。首先總的說明事物的多少，然後又在『約相攝下』（關於相互包含之下），分別顯示包含的意義。『事』就是本體，就是事物。總括各種色法集合，有十四種事物。除去勝定（殊勝禪定）的果報，因為不是一定有的。這裡說的是實體，除去一切假法。
『一切色聚有色諸根所攝者』（一切色法集合被有色諸根所包含的），《五十四》中說，比如眼根，如果依據相互包含，只有一種，就是眼清凈色（眼根的清凈色）。如果依據相互分離的包含，有七種，就是眼、身、地、色、香、味、觸。如果依據界包含，有十種，加上水、火、風。耳、鼻、舌也是這樣。如果身根除去眼等四種，因為可以單獨獲得，所以只有九種。『界』是因的意思。順應經部宗，色法能夠保持種子，所以說有彼界。或者在彼聚中，可以有能夠產生彼色等作用，在增上緣中，立為界的稱呼。或者『界』是性質的意思，就是彼本體事物。比如欲界有眼等四種，一定有身根。有法師對此產生妄想說，如果得到天眼，也能得到彼地身根。
【English Translation】 English version
The difference lies in that, because of their different functions, they are called '雜' (zá, mixed). Because they are in the same place, they are called '和' (hé, harmonious). The places are not different, and they all rely on the same place. The entities are still different from each other, so they are called '處俱' (chù jù, same place). The meaning of them not intermingling is understandable. Furthermore, in '遍滿色聚下' (biàn mǎn sè jù xià, below the collection of all material phenomena), for the convenience of the sentence structure, the explanation of '和雜不相離' (hé zá bù xiāng lí, harmonious mixing inseparable) comes first.
Furthermore, in '一切所造色下' (yī qiè suǒ zào sè xià, below all created material phenomena), the explanation of '同處不相離' (tóng chù bù xiāng lí, same place inseparable) comes later. Like the gathering of sesame seeds, the entities of different categories reside together. The great created subtle matter (大造極微, dà zào jí wēi, the subtle matter composed of the four great elements) is different from them. But just like various things are ground into powder by a stone mill and mixed with water, the places are difficult to distinguish, but their natures are different from each other. This is the meaning of '和雜不相離' (hé zá bù xiāng lí, harmonious mixing inseparable).
Furthermore, in '一切所造色下' (yī qiè suǒ zào sè xià, below all created material phenomena), up to '大種所據處所' (dà zhǒng suǒ jù chù suǒ, the place occupied by the four great elements), they are the essential creation (質造, zhì zào, creating as essence). The various created material phenomena also occupy these places. The material phenomena created by the four great elements rely on the same place together, different from other schools, and the categories reside separately. This is the meaning of '不相離' (bù xiāng lí, inseparable).
The above explanation is for the latter two paragraphs, following the previous explanation, and in the two places, the meaning is repeated again later. If based on the initial repeated meaning, the great creations of the same and different categories look at each other, the meaning should be the same. This meaning is like what is said in 'Discernment' 54 and 65, etc. The explanation of the fifth commentary of 'Abhidharma'.
In '色聚諸事多少中' (sè jù zhū shì duō shǎo zhōng, among the various things of the material phenomena collection, in terms of quantity), it is divided into two parts. First, the quantity of things is generally explained, and then in '約相攝下' (yuē xiāng shè xià, regarding mutual inclusion), the meaning of inclusion is shown separately. '事' (shì, thing) is the entity, is the matter. Summarizing the various material phenomena collections, there are fourteen things. Excluding the result of superior samadhi (勝定, shèng dìng), because it is not necessarily present. This speaks of the real entity, excluding all false phenomena.
'一切色聚有色諸根所攝者' (yī qiè sè jù yǒu sè zhū gēn suǒ shè zhě, all material phenomena collections are included by the material sense organs), 'Fifty-four' says, for example, the eye organ, if based on mutual inclusion, there is only one, which is the pure color of the eye organ (眼清凈色, yǎn qīng jìng sè). If based on mutually separate inclusion, there are seven, which are eye, body, earth, color, smell, taste, and touch. If based on element inclusion, there are ten, adding water, fire, and wind. The ear, nose, and tongue are also like this. If the body organ excludes the four, such as the eye, because it can be obtained separately, there are only nine. '界' (jiè, element) means cause. In accordance with the Sautrantika school, material phenomena can maintain seeds, so it is said that there is that element. Or in that collection, there can be the function of producing that color, etc. In the condition of the dominant cause, it is established as the name of element. Or '界' (jiè, element) means nature, which is that entity thing. For example, the desire realm has the four, such as the eye, and definitely has the body organ. Some Dharma masters have delusions about this and say that if they obtain the divine eye, they can also obtain the earth body organ.
。不相離故。其義不然。雜心云。極微在四根。十種應當知。身根九餘八。謂在有香地。若以在四根有十種故定有身者。有香地言如何通。俱舍亦通云。欲微聚故。迦延亦言。頗有成就彼地眼。不成就彼地身根耶。曰有。謂身在欲界。起天眼通。故知彼說非理 相攝者。約體攝也。各自以體自攝故。如有色。自有故 界攝者。以體對用也。不相離攝者。體用不相離也。
諸色相續間斷中有六。一聲。二風。三明闇色。四大小無間生。五釋經。六顯有法界聲。界者造聲因四大也。恒行風者。持世界日輪等風。恒續闇色。謂世界中闇。不說空劫。故知彼無。或義不然。說為迥故。不與闇名。堅即彼界者。謂地界。堅攝。謂余相。非執受種子者。謂無漏種子。雖依于識。識不緣故。名非執受。
色聚有三種流轉者。業果名異熟。現在四緣之所資長名長養。非前二種。但自類相生名等流。不同小乘別立剎那。大乘即是定長養攝。或是等流。有漏得引無漏法故。現行從彼種子生故。況初道色體是假邪 處寬遍者。謂體增寬。遍滿處所。相增盛者。處所仍舊相狀轉增 變異等流者。謂變舊相。如青變黃。清變濁等 自性等流者。謂住舊位。相續生滅 初異熟生。謂引業果。后異熟生。謂滿業果 諸法有二。一有為。二
【現代漢語翻譯】 現代漢語譯本：因為它們不是相互分離的，所以那種說法是不對的。《雜心論》中說：『極微存在於四根之中，十種應該知道，身根有九種，其餘的根有八種，指的是存在於有香地。』如果因為存在於四根中有十種，就斷定一定有身根，那麼『有香地』的說法該如何解釋呢？《俱舍論》也解釋說：『因為是慾望的微小聚集。』迦延也說：『有沒有成就了彼地的眼根，卻沒有成就彼地的身根呢？』回答是：『有。』指的是身體在欲界，生起了天眼通。』所以知道那種說法是不合理的。『相互攝』，指的是從本體上攝取。各自以本體自我攝取，就像有色，因為自有故。『界攝』，是以本體對應作用。『不相離攝』，是本體和作用不相互分離。 各種色法的相續間斷中有六種：一是聲音，二是風，三是明暗色，四是大小無間生，五是解釋經文，六是顯示有法界的聲音。『界』指的是產生聲音的四大因素。『恒行風』，指的是維持世界、日輪等的風。『恒續暗色』，指的是世界中的黑暗，這裡沒有說空劫，所以知道那裡沒有黑暗。或者那種說法不對，因為說是迥遠的地方，所以不稱為黑暗。『堅即彼界』，指的是地界。『堅攝』，指的是其餘的相。『非執受種子』，指的是無漏的種子，雖然依存於識，但識不緣取它，所以稱為『非執受』。 色聚有三種流轉：業的果報稱為異熟，現在四緣所資助增長的稱為長養，不是前兩種，但同類之間相互生起的稱為等流。這不同於小乘宗派單獨設立剎那。大乘宗派認為就是定長養所攝，或者是等流。因為有漏法能夠引生無漏法，現行是從那些種子生起的。何況初道色體是假邪。『處寬遍』，指的是本體增寬，遍滿處所。『相增盛』，指的是處所仍然是原來的，但相狀轉變增盛。『變異等流』，指的是改變舊的相狀，如青色變為黃色，清澈變為渾濁等。『自性等流』，指的是停留在原來的位置，相續生滅。『初異熟生』，指的是引業的果報。『后異熟生』，指的是滿業的果報。諸法有兩種，一是有為法，二是
【English Translation】 English version: Because they are not separate from each other, that statement is incorrect. The Abhidharmasamuccaya says: 'The ultimate particle exists in the four roots, ten kinds should be known, the body root has nine kinds, and the remaining roots have eight kinds, referring to those existing in the fragrant realm.' If, because there are ten kinds existing in the four roots, it is concluded that there must be a body root, then how should the statement 'fragrant realm' be explained? The Abhidharmakośa also explains: 'Because it is a small gathering of desires.' Kātyāyana also said: 'Is there anyone who has achieved the eye root of that realm but has not achieved the body root of that realm?' The answer is: 'Yes.' This refers to the body being in the desire realm and giving rise to the divine eye. Therefore, it is known that that statement is unreasonable. 'Mutually contained' refers to containment in terms of substance. Each contains itself by its own substance, like form, because it is self-existent. 'Realm containment' refers to using substance to correspond to function. 'Non-separation containment' refers to substance and function not being separate from each other. Among the continuous interruptions of various forms, there are six kinds: first, sound; second, wind; third, light and darkness; fourth, uninterrupted arising of large and small; fifth, explaining the scriptures; and sixth, revealing the sound of the Dharma realm. 'Realm' refers to the four great elements that produce sound. 'Constant wind' refers to the wind that sustains the world, the sun, and so on. 'Constant continuous darkness' refers to the darkness in the world. It does not mention the kalpa of emptiness, so it is known that there is no darkness there. Or that statement is incorrect because it is said to be a remote place, so it is not called darkness. 'Firmness is that realm' refers to the earth realm. 'Firmness containment' refers to the remaining characteristics. 'Non-receptive seeds' refers to the seeds of non-outflow. Although they rely on consciousness, consciousness does not grasp them, so they are called 'non-receptive'. There are three kinds of transformations of form aggregates: the result of karma is called vipāka (異熟), what is nourished and grows by the four conditions in the present is called āhāra (長養), and what is not the former two but arises mutually among the same kind is called niṣyanda (等流). This is different from the Theravada school, which separately establishes kṣaṇa (剎那). The Mahayana school considers it to be contained in fixed nourishment or outflow. Because defiled dharmas can lead to undefiled dharmas, and the present manifestation arises from those seeds. Moreover, the form of the initial path is false and evil. 'The place is wide and pervasive' refers to the substance becoming wider and pervading the place. 'The appearance increases' refers to the place remaining the same, but the appearance transforming and increasing. 'Different outflow' refers to changing the old appearance, such as blue changing to yellow, clear changing to turbid, and so on. 'Self-nature outflow' refers to staying in the original position, with continuous arising and ceasing. 'Initial vipāka arising' refers to the result of leading karma. 'Later vipāka arising' refers to the result of fulfilling karma. There are two kinds of dharmas: one is conditioned, and the other is
無為。無為無此三。無差別故。有為有之。有為為二。一有漏。二無漏。有漏具三。無漏唯二。無業果故。且無漏中。諸根唯一。無等流。內余色有二。若執受。唯長養。非執受者通等流。外五塵色。亦通二種。上說有長養及等流者。各具二種。長養等流勝定果色。諸心心所有二。等流唯一。長養除處寬遍。此說法處諸假色法定果實色。或通處寬遍。上說無漏已。有漏蘊中。內五根。唯長養異熟。無等流。具二長養。無初異熟。內諸餘色。具有三種。若外諸色。唯除異熟。法處攝色。假唯一長養。除處寬遍。通二等流。諸心心所。一切皆具。唯無處寬遍一種長養。若於八識。法處五色。后應分別。恐繁且止 五十四中。總聚為文。若五根色。有長養異熟。無等流。非根諸色。具三種流。諸心心所。有等流異熟。第二長養所長養流法處攝色。無異熟生。余如心心所。雖作此說。亦不相違。復有三界差別。長養有殊。問答分別。皆如五十四。若說異熟。初生剎那。及后相續。分之為二。說與前殊。后應思準。
六依處中。建立者。風金輪等。相依持法。覆藏者。屋宇等。
第二段明相應蘊中。文分為五。初標心及五十三心所法。次四一切。辨五位心所差別。合煩惱隨煩惱為一故。三辨由根境等諸識生。四又識
【現代漢語翻譯】 現代漢語譯本 無為（Nirvana，涅槃）。無為沒有這三種（指長養、等流、異熟三種因果關係）。因為沒有差別。有為（conditioned phenomena，有條件的事物）則有這三種。有為分為兩種：一是有漏（with outflows，有煩惱的），二是無漏（without outflows，沒有煩惱的）。有漏具足三種。無漏只有兩種。因為沒有業果。而且在無漏之中，諸根（sense organs，感覺器官）只有一種（等流）。沒有等流。內部其餘的色（rupa，物質）有兩種。如果是執受（grasped，被抓住的），只有長養。非執受的則通等流。外部的五塵色（five sense objects，五種感官對像），也通兩種。上面所說的有長養和等流的，各自具足兩種。長養等流勝定果色（superior meditative result form，卓越禪定成果之色）。諸心心所（mental factors，心理因素）有兩種。等流只有一種。長養除了處寬遍（sphere of location and pervasiveness，位置和普遍性之領域）。這裡所說的法處（realm of mental objects，心理對像領域）的諸假色（illusory forms，虛幻的色法）是法定果實色（fixed result form，固定的結果之色），或者通處寬遍。上面說了無漏。有漏蘊（aggregate of form，色蘊）中，內部的五根，只有長養異熟（maturation，成熟），沒有等流。具足兩種長養。沒有最初的異熟。內部其餘的色，具有三種。如果是外部的諸色，唯獨沒有異熟。法處所攝的色，假色只有長養，除了處寬遍。通兩種等流。諸心心所，一切都具足。唯獨沒有處寬遍這一種長養。如果對於八識（eight consciousnesses，八種意識），法處的五色，之後應該分別。恐怕繁瑣就先停止。五十四中，總聚為文。如果是五根色，有長養異熟，沒有等流。非根的諸色，具足三種流。諸心心所，有等流異熟。第二長養所長養流法處攝色，沒有異熟生。其餘的如同心心所。雖然這樣說，也不互相違背。又有三界（three realms，三個領域）的差別。長養有不同。問答分別，都如同五十四。如果說異熟，初生剎那（moment，瞬間），以及之後相續，分為兩種。說與前面不同。之後應該思考準則。 六依處中，建立者，風金輪等，相依持法。覆藏者，屋宇等。 第二段說明相應蘊（associated aggregates，相應的蘊）中。文分為五。首先標明心以及五十三心所法。其次是四一切（four all，四種一切）。辨別五位心所的差別。合併煩惱（afflictions，煩惱）和隨煩惱（secondary afflictions，次要煩惱）為一種。第三辨別由根境等諸識生。第四又是識
【English Translation】 English version Nirvana (Nirvana). Nirvana does not have these three (referring to the three causal relationships of nourishment, outflow, and maturation). Because there is no difference. Conditioned phenomena (有為) have these three. Conditioned phenomena are divided into two types: one is with outflows (有漏), and the other is without outflows (無漏). That with outflows possesses all three. That without outflows possesses only two. Because there is no karmic result. Moreover, in that without outflows, the sense organs (諸根) have only one (outflow). There is no outflow. The remaining forms (色) within have two types. If it is grasped (執受), there is only nourishment. That which is not grasped is connected to outflow. The external five sense objects (五塵色) are also connected to two types. What was said above to have nourishment and outflow each possesses two types. Nourishment and outflow are superior meditative result forms (勝定果色). The mental factors (心心所) have two types. Outflow has only one type. Nourishment excludes the sphere of location and pervasiveness (處寬遍). The illusory forms (假色) in the realm of mental objects (法處) spoken of here are fixed result forms (法定果實色), or are connected to the sphere of location and pervasiveness. What was said above was about that without outflows. In the aggregate of form (有漏蘊), the internal five sense organs have only nourishment and maturation (異熟), and no outflow. They possess two types of nourishment. There is no initial maturation. The remaining forms within possess three types. If they are external forms, they uniquely lack maturation. The forms included in the realm of mental objects, the illusory forms have only nourishment, excluding the sphere of location and pervasiveness. They are connected to two types of outflow. All mental factors possess everything. They uniquely lack this one type of nourishment of the sphere of location and pervasiveness. If regarding the eight consciousnesses (八識), the five forms of the realm of mental objects, they should be distinguished later. Fearing complexity, I will stop here for now. In the fifty-fourth, it is generally gathered as text. If it is the form of the five sense organs, there is nourishment and maturation, and no outflow. The forms that are not sense organs possess three types of outflow. The mental factors have outflow and maturation. The forms included in the realm of mental objects nourished by the second nourishment and outflow do not have maturation arising. The rest is like the mental factors. Although it is said this way, they do not contradict each other. There are also differences in the three realms (三界). Nourishment has differences. The questions and answers are distinguished, all like the fifty-fourth. If speaking of maturation, the initial moment (剎那) of arising, and the subsequent continuation, are divided into two types. What is said is different from before. Afterwards, one should contemplate the standard. Among the six places of reliance, the establishers are the wind, the golden wheels, etc., which rely on and support the Dharma. The coverers are houses, buildings, etc. The second section explains the associated aggregates (相應蘊). The text is divided into five parts. First, it marks the mind and the fifty-three mental factors. Second, the four all (四一切). Distinguishing the differences of the mental factors in the five positions. Merging afflictions (煩惱) and secondary afflictions (隨煩惱) into one type. Third, distinguishing the arising of the consciousnesses from the sense organs, objects, etc. Fourth, again, consciousness.
能分別事之總相下。明心心所行相。五作意云下。明遍行別境。二位心所。體業差別 一切處者。唯識第五解云。謂三性處。
一切地者。有二義。一云。有尋等三地。二云。色四無色四。並欲界一。合為九地 一切時者。心生必有 一切耶者。隨其自位。起一必俱。遍行具四。別境非后二。善十一中。通一切地。非一切處者。唯善性故。非一切時者。非心生時即皆起故。非一切耶者。輕安不遍諸善心故。一切地者。有義通九地。以定加行亦名定地。彼亦微有調暢義故。由斯欲界亦有輕安。有義不然。論說欲界由闕輕安。名不定地。通一切地者。有尋伺等三地皆有故。如唯識第六說。煩惱隨煩惱。合名染位。四種皆無。不定唯有一切性處。唯識第五云。五中遍行具四一切。別境唯有初二一切。善唯有一。染四皆無。不定唯一。謂一切性。如下第八。及五十五。五十八。五十九。唯識第五六。對法第一等廣解。
辨由根境等諸識生中。又非五識身有二剎那下。解識乃得生。
根二因不壞。一不滅壞故。非全無。二不羸劣故。非劣弱。五十四中。釋滅壞羸劣。及由四緣。諸根變異。翻彼即是此中二義。此說色根。其意根不壞者。彼說由四緣意根壞。翻彼即是彼意根第六。是不同五根。不說七八根不壞義
【現代漢語翻譯】 現代漢語譯本： 『能分別事之總相下』，說明心和心所的行相。 『五作意云下』，說明遍行和別境這兩種心所的體性和作用的差別。 『一切處者』，《唯識第五》解釋說，是指三種性質的處所（三性處）。
『一切地者』，有兩種解釋。一種說法是，指有尋、無尋等三種禪定之『地』。另一種說法是，指色界四禪天、無色界四禪天，加上欲界，合為九地。 『一切時者』，指心生起時必定伴隨這些心所。 『一切耶者』，指隨其各自的地位，生起一個必定伴隨其他。遍行心所具備四種『一切』，別境心所不具備后兩種。善十一心所中，通於一切地，但不通於一切處，因為只有善性。不通於一切時，因為不是心生起時都同時生起。不通於一切耶，因為輕安不遍及所有善心。 『一切地者』，有一種解釋是通於九地，因為禪定的加行也稱為定地，其中也稍微有調暢的含義，因此欲界也有輕安。另一種解釋則不然，《論》中說欲界因為缺少輕安，所以稱為不定地。通於一切地，指有尋、伺等三種禪定之『地』都有輕安，如《唯識第六》所說。煩惱和隨煩惱，合稱為染位，四種『一切』都沒有。不定心所只有一種『一切』，即一切性處。《唯識第五》說，五種遍行心所具備四種『一切』，別境心所只有前兩種『一切』，善心所只有一種『一切』，染心所四種『一切』都沒有，不定心所只有一種『一切』，即一切性。如下文第八、五十五、五十八、五十九，《唯識第五六》、《對法第一》等有詳細解釋。
辨別由根、境等諸識生起的情況。 『又非五識身有二剎那下』，解釋了識才能生起的原因。
根的兩種因不壞：一是不滅壞，所以不是完全沒有；二是不羸劣，所以不是劣弱。第五十四中，解釋了滅壞、羸劣，以及由四種緣故，諸根發生變異。反過來就是此處的兩種含義。這裡說的是色根。其意根不壞的意思是，那裡說的是由四種緣故意根會壞，反過來就是意根不壞。彼意根第六，是不同於五根的。沒有說第七、第八識的根不壞的含義。
【English Translation】 English version: 'Neng Fenbie Shi Zhi Zong Xiang Xia' (能分別事之總相下), explains the characteristics of mind and mental factors (citta and cetasikas). 'Wu Zuoyi Yun Xia' (五作意云下), explains the differences in nature and function between the pervasive mental factors (sarvatraga cetasikas) and the specific mental factors (viniyata cetasikas). 'Yiqie Chu Zhe' (一切處者), the fifth volume of the Vijnaptimatrata-siddhi explains that it refers to the three natures of places (trisvabhava).
'Yiqie Di Zhe' (一切地者), there are two interpretations. One interpretation is that it refers to the three 'grounds' (bhumi) of with-investigation, without-investigation, etc. The other interpretation is that it refers to the four form realms (rupa-dhatu), the four formless realms (arupa-dhatu), and the desire realm (kama-dhatu), totaling nine grounds. 'Yiqie Shi Zhe' (一切時者), refers to the fact that these mental factors necessarily accompany the arising of the mind. 'Yiqie Ye Zhe' (一切耶者), refers to the fact that according to their respective positions, the arising of one necessarily accompanies the others. The pervasive mental factors possess the four 'all' (sarva), while the specific mental factors do not possess the latter two. Among the eleven wholesome mental factors, they are common to all grounds, but not to all places, because they are only wholesome in nature. They are not common to all times, because they do not all arise simultaneously with the arising of the mind. They are not common to all 'yes', because tranquility (prasrabdhi) does not pervade all wholesome minds. 'Yiqie Di Zhe' (一切地者), one interpretation is that it is common to the nine grounds, because the preliminary practices of meditation are also called the ground of meditation, and there is also a slight meaning of harmonization within them, therefore the desire realm also has tranquility. Another interpretation is not so, the Treatise says that the desire realm is called the indeterminate ground because it lacks tranquility. Common to all grounds refers to the fact that the three grounds of with-investigation, investigation, etc., all have tranquility, as stated in the sixth volume of the Vijnaptimatrata-siddhi. Afflictions (kleshas) and secondary afflictions (upakleshas), collectively called the defiled position, lack all four 'all'. Indeterminate mental factors only have one 'all', which is all natures of places. The fifth volume of the Vijnaptimatrata-siddhi says that among the five pervasive mental factors, they possess the four 'all', the specific mental factors only possess the first two 'all', the wholesome mental factors only possess one 'all', the defiled mental factors lack all four 'all', and the indeterminate mental factors only possess one 'all', which is all natures. As explained in detail in the following eighth, fifty-fifth, fifty-eighth, fifty-ninth, the fifth and sixth volumes of the Vijnaptimatrata-siddhi, and the first volume of the Abhidharmasamuccaya, etc.
Distinguishes the circumstances of the arising of the various consciousnesses from the roots (indriya), objects (vishaya), etc. 'You Fei Wu Shi Shen You Er Chana Xia' (又非五識身有二剎那下), explains the reasons why consciousness can arise.
The two causes of the roots are not destroyed: one is that they are not annihilated, so they are not completely non-existent; two is that they are not weakened, so they are not inferior. The fifty-fourth volume explains annihilation, weakness, and the changes in the roots due to the four conditions. Reversing those is the meaning of these two here. This speaks of the physical roots (rupa-indriya). The meaning of the mind-root (manas-indriya) not being destroyed is that it speaks of the mind-root being destroyed by the four conditions, reversing that is the mind-root not being destroyed. That sixth mind-root is different from the five roots. It does not speak of the meaning of the seventh and eighth consciousnesses' roots not being destroyed.
。思準可知。
境界現前中有六故。謂所依處故等者。五十四云。問如本地分說。六種所行性。此何差別也。即隨次第。釋此中六故。應尋彼文 所依處者。內身所依。器世間是。諸有情所依處故顯了不顯了者。彼云。謂取實不實差別。謂各于自境中。取實有體者。顯了可知得。取不實者。名不顯了 全分及一分故者。彼云。謂取一分事。及遍滿事。謂於一聚境中。總遍緣名全分。緣一分事名一分。
四種障中。覆弊障者。屋宇等 隱沒障者。謂神通藥草等。隱令不見 映奪障者。謂勝力映奪。即日光等。影眾星火光等 幻惑障者。謂由鬼魅等。及咒術等。諸幻惑障。
處所極遠者。謂諸方住處各遠故 損減極遠者。謂先成粗色。雖近現前。損減至細。名損減遠。即磨麥成面等。五十四云。非極細遠。名現前故。別說諸根境現前義。皆如彼說。
作意四力。初時三種。如其次第。緣未來過去現在境界。第四一力。通緣三世 若異此者應於一所緣境唯一作意一切時生者。若異前說。四力生作意者。應於一境。一作意恒生。由此故知。必由四力。
又非五識有二剎那下。明識乃得生中。文分為四。一明五識剎那。二明五心差別。三釋經一心言。四明五心緣境之世。五識剎那中。唯識第四有
【現代漢語翻譯】 現代漢語譯本： 思準可知。
境界現前中有六種原因。所謂『所依處故』等，如第五十四卷所說：『問：如《本地分》所說，六種所行性，這有什麼差別呢？』即隨次第，解釋此中六種原因，應查閱原文。『所依處』是指內身所依和器世間（指有情眾生所居住的世界）。因為是有情眾生的所依處。『顯了不顯了』是指，原文說：『謂取實不實差別』，即各自在自己的境界中，取真實存在的，就顯了可知；取不真實的，就名為不顯了。『全分及一分故』是指，原文說：『謂取一分事，及遍滿事』，即對於一個聚集的境界中，總體普遍地緣取，名為全分；緣取一分事，名為一分。
四種障礙中，『覆蔽障』是指屋宇等。『隱沒障』是指神通、藥草等，隱藏使人看不見。『映奪障』是指強大的力量映奪，即日光等，遮蔽眾星、火光等。『幻惑障』是指由鬼魅等，以及咒術等，產生的各種幻惑障礙。
『處所極遠』是指各方位的住處距離很遠。『損減極遠』是指先前形成的粗色，雖然近在眼前，但損減至極細微，名為損減遠，即磨麥成面等。第五十四卷說：『非極細遠，名現前故』，另外說明諸根境現前的意義，都如原文所說。
作意四力，最初時有三種，如其次第，緣取未來、過去、現在境界。第四種力，通緣三世。如果與此不同，應在一個所緣境上，只有一個作意在一切時生起。如果與前面所說的四力生作意不同，應在一個境界上，一個作意恒常生起。由此可知，必定是由四力所致。
又『非五識有二剎那』以下，說明識才能生起，文中分為四部分：一、說明五識剎那；二、說明五心差別；三、解釋經文中的『一心』；四、說明五心緣境的時間。五識剎那中，《唯識》第四卷有。
【English Translation】 English version: It can be known by careful consideration.
There are six reasons for the manifestation of the intermediate state of perception. The so-called 'because of the place of reliance' etc., as stated in volume 54: 'Question: As stated in the Lokasthāna (section of the Yogācārabhūmi-śāstra), what is the difference between the six types of objects of activity?' That is, explain the six reasons here in order, and one should consult the original text. 'Place of reliance' refers to the reliance on the inner body and the bhājanaloka (receptacle world). Because it is the place of reliance for sentient beings. 'Manifest and unmanifest' refers to, the original text says: 'Referring to the difference between taking what is real and what is unreal', that is, each in its own realm, taking what is truly existent, is manifestly knowable; taking what is not real is called unmanifest. 'Whole part and one part' refers to, the original text says: 'Referring to taking one part of a thing, and pervading things', that is, in a gathering of objects, generally and universally taking, is called the whole part; taking one part of a thing is called one part.
Among the four types of obstacles, 'covering obstacle' refers to houses, etc. 'Concealing obstacle' refers to supernatural powers, medicinal herbs, etc., concealing them so that people cannot see them. 'Overshadowing obstacle' refers to the overshadowing of powerful forces, that is, sunlight, etc., obscuring the stars, the light of fire, etc. 'Illusory obstacle' refers to various illusory obstacles caused by demons, etc., and spells, etc.
'Extremely distant place' refers to the great distance between dwellings in various directions. 'Extremely distant reduction' refers to the previously formed coarse color, although close at hand, being reduced to extremely fine, is called distant reduction, that is, grinding wheat into flour, etc. Volume 54 says: 'Not extremely fine and distant, is called manifest', and further explains the meaning of the manifestation of the sense realms, all as stated in the original text.
The four powers of attention, initially there are three, in order, taking future, past, and present realms. The fourth power universally takes the three times. If it is different from this, there should be only one attention arising at all times on one object of attention. If it is different from the previously mentioned four powers arising attention, there should be one attention constantly arising on one realm. From this it can be known that it must be due to the four powers.
Furthermore, 'not that the five consciousnesses have two kṣaṇas (moments)' below, explains that consciousness can arise, the text is divided into four parts: 1. Explaining the kṣaṇa of the five consciousnesses; 2. Explaining the difference between the five minds; 3. Explaining the 'one mind' in the scriptures; 4. Explaining the time when the five minds take realms. In the kṣaṇa of the five consciousnesses, the fourth volume of the Vijñaptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) has.
二說。一云。五識唯一剎那。自類前後。定無二剎那。相隨而生。亦非五識展轉無間。更互而生。以此文為證。抉擇等言。若此六識。為彼六識等無間緣者。言總說六。意說五識前後定唯有意識。意識便通生故 二云。此依未自在位。多分率爾心唯一剎那。非等流心。及自在位。廣引理教皆如彼說。彼開導依。第三正義。雖各自類。不說五識相續剎那。同前同后。皆不違理。然取后義。多順諸文。
又一剎那五識生已從此無間必意識生等者。此說五識率爾心后。定有尋求。尋求之後。若時散亂。生即不定。若不散亂時。決定心生。染凈心生。由分別及先所引二因故。起分別者。曾未得境。今分別故 先所引者。前已得境諸悉故生。意由二因。五唯由一。此說五識等流。意等流亦爾。此中唯說尋求后不定。不說決定后。及染凈后不定。理皆通故。然今不說率爾後。生尋求不定。故知率爾後。定起尋求。抉擇亦言。在定耳識率爾聞聲。若有希望。后時方出。希望即是。尋求心故。余義如五心章說。
一心剎那者。意說。於一境中專一性心。雖多念仍名一心。又以前後性類相似名一心。
又意識任運散亂緣不串習境下。明五心緣境之世。此有二說。一云。意識非強分別。而任運生。不在定中。而散亂生。
【現代漢語翻譯】 現代漢語譯本： 第二種說法。第一種觀點認為，五識（眼識、耳識、鼻識、舌識、身識）的生起在每一剎那都是唯一的。在同一類別中，五識的生起前後必定沒有兩個剎那。它們相隨而生，但也不是五識之間輾轉無間、互相交替地生起。可以用這段經文來證明這一點。『抉擇』等詞語的意思是，如果這六識（眼識、耳識、鼻識、舌識、身識、意識）是彼此六識的等無間緣，那麼總的來說是六識，但實際上是指五識的前後必定只有意識。因為意識可以普遍地生起。 第二種觀點認為，這指的是未獲得自在的階段。在大多數情況下，率爾心（最初一念）只有一個剎那，而不是等流心（相似相續的心流），以及自在的階段。廣泛引用的理證和教義都像他們所說的那樣。他們所依據的開導是第三種正確的觀點，即雖然各自屬於同一類別，但並沒有說五識相續的剎那，無論是同前還是同后，都不違反道理。然而，採取后一種觀點，更符合許多經文的說法。 又，『一個剎那五識生起之後，從此無間必定意識生起』等說法，指的是五識的率爾心之後，必定有尋求。在尋求之後，如果當時散亂，那麼意識的生起就不一定。如果不散亂，那麼決定心就會生起。染污心和清凈心的生起，是由於分別和先前所引用的兩個原因。生起分別的原因是，以前沒有獲得過這個境界，現在才進行分別。先前所引用的原因是，以前已經獲得過這個境界，現在全部都生起。意識由兩個原因產生，而五識只由一個原因產生。這裡說的是五識的等流，意識的等流也是如此。這裡只說了尋求之後不一定，沒有說決定之後和染污清凈之後不一定，道理上都是相通的。然而，現在沒有說率爾心之後，生起尋求不一定，所以知道率爾心之後，必定生起尋求。『抉擇』也說，在禪定中，耳識率爾聽到聲音，如果有希望，之後才會發出。希望就是尋求心。其餘的意義就像《五心章》所說的那樣。 『一心剎那』的意思是，在一個境界中，專一的心。即使有很多念頭，仍然稱為一心。又以前後性質相似的念頭稱為一心。 又，意識任運散亂地緣取不串習的境界，下面說明了五心緣取境界的情況。這裡有兩種說法。一種觀點認為，意識不是強烈的分別，而是任運生起，不在禪定中，而是散亂地生起。
【English Translation】 English version: The second explanation. One view is that the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) arise uniquely in each moment. Within the same category, there are definitely not two moments before and after the arising of the five consciousnesses. They arise successively, but not in a way that the five consciousnesses revolve without interruption, alternating with each other. This passage can be used to prove this. The meaning of words like 'Discernment' is that if these six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses) are the immediately preceding condition for each other, then generally speaking it is six consciousnesses, but in reality it refers to the fact that the five consciousnesses are always followed by mind consciousness. Because mind consciousness can arise universally. The second view is that this refers to the stage of not having attained freedom. In most cases, the 'rascal mind' (initial thought) is only one moment, not the 'equal flow mind' (similar continuous stream of thought), and the stage of freedom. The widely cited reasoning and teachings are all as they say. The guidance they rely on is the third correct view, which is that although they each belong to the same category, it does not say that the moments of the five consciousnesses are continuous, whether before or after, it does not violate reason. However, adopting the latter view is more in line with many scriptures. Furthermore, the statement 'After the five consciousnesses arise in one moment, mind consciousness must arise without interruption from this' refers to the fact that after the 'rascal mind' of the five consciousnesses, there must be seeking. After seeking, if there is distraction at that time, then the arising of mind consciousness is not certain. If there is no distraction, then the decisive mind will arise. The arising of defiled and pure minds is due to the two causes of discrimination and what was previously cited. The reason for arising discrimination is that one has not obtained this realm before, and now one is discriminating. The reason for what was previously cited is that one has already obtained this realm before, and now all of it arises. Mind consciousness arises from two causes, while the five consciousnesses arise from only one cause. This speaks of the 'equal flow' of the five consciousnesses, and the 'equal flow' of mind consciousness is also the same. Here it only says that it is uncertain after seeking, and it does not say that it is uncertain after decision and after defilement and purity, and the principles are all interconnected. However, now it does not say that after the 'rascal mind', the arising of seeking is uncertain, so it is known that after the 'rascal mind', seeking must arise. 'Discernment' also says that in meditation, the ear consciousness suddenly hears a sound, and if there is hope, it will only be emitted later. Hope is the seeking mind. The remaining meanings are as stated in the 'Chapter on the Five Minds'. The meaning of 'one-pointedness of mind in a moment' is that in one realm, the mind is focused. Even if there are many thoughts, it is still called one-pointedness of mind. Also, thoughts with similar qualities before and after are called one-pointedness of mind. Furthermore, the mind consciousness spontaneously and distractedly grasps realms that are not familiar. The following explains the circumstances of the five minds grasping realms. There are two views here. One view is that mind consciousness is not strong discrimination, but arises spontaneously, not in meditation, but arises distractedly.
若緣不串習境。不與別境欲等俱生。爾時意識。創緣于境。名率爾墮心。無希望故。不名緣未來。雖緣現在。但是曾得境種類故。唯名緣過去境。此說獨生意識。初率爾心所起行相。緣於過去境種類故。名緣過去。若強分別。及在定心。緣串習境。與欲等俱。此意識率爾心。緣世不定。其五識率爾墮心無間。所生意識。謂尋求決定。唯應說緣現在境。剎那論之。實緣過去。依分位三世。及依親所緣相。唯應說緣現在 設有難云。尋求決定。並緣前念五識境生。緣過去世。云何今言緣現在 故論通言。若此即緣彼境生。謂若此二心。即緣彼前念五識所緣之境。應名緣過去。但以相似相續。在現在世。為此尋求決定二心之所緣。取應名緣現在。非於本質。不名緣過去。此意影顯五識率爾。唯緣現在。意識率爾之尋求決定。亦緣過去二解名率爾墮心已前。釋意識率爾墮心。前來未釋意識率爾故。若強分別。及定心。並串習境。有欲等生。爾時意識。不名率爾墮心。若任運等。乃至無慾等生。方名率爾故。前來未說意率爾心。故今說也。
唯緣過去境五識無間下。此釋五識后尋求決定。意識取前念五識本質境故。唯緣過去境。由此意識所緣前率爾境之影像。相似相續。在尋求決定二心上現故。唯應說緣現在境。即從本質
【現代漢語翻譯】 現代漢語譯本：如果意識所緣的不是已經串習的境界，並且沒有與希求等心所同時生起，那麼此時的意識，最初緣取境界，稱為『率爾墮心』（最初的、不加思索的心）。因為沒有希望，所以不稱為緣未來。雖然緣的是現在，但因為只是曾經獲得的境界種類，所以只稱為緣過去境。這裡說的是獨頭意識，最初的率爾心所生起的行相，緣於過去境界的種類，所以稱為緣過去。如果強行分別，以及在禪定中的心，緣取串習的境界，並且與希求等心所同時生起，那麼這種意識的率爾心，所緣的世不定。五識的率爾墮心無間之後，所生起的意識，稱為尋求決定，只應說緣現在境。如果從剎那的角度來說，實際上緣的是過去。依據分位三世，以及依據親所緣相，只應說緣現在。有人可能會問難說：尋求決定，也緣於前念五識的境界而生，是緣過去世，為什麼現在說緣現在呢？所以論中通泛地說：如果這個意識就是緣那個境界而生，就是說如果這兩個心，就是緣於前念五識所緣的境界，應該稱為緣過去。但是因為相似的相續，在現在世，作為這個尋求決定二心所緣取的對象，所以應該稱為緣現在，而不是緣本質，所以不稱為緣過去。這個意思顯示五識的率爾心，只緣現在。意識的率爾心的尋求決定，也緣過去。以上兩種解釋，是『率爾墮心』之前，解釋意識的率爾墮心。前面沒有解釋意識的率爾心，所以如果強行分別，以及禪定中的心，並且緣取串習的境界，有希求等生起，那麼此時的意識，不稱為率爾墮心。如果任運等，乃至沒有希求等生起，才稱為率爾心。因為前面沒有說意識的率爾心，所以現在說。 唯緣過去境五識無間下。這裡解釋五識之後的尋求決定。意識取前念五識的本質境，所以只緣過去境。由此意識所緣的前面的率爾境的影像，相似相續，在尋求決定二心上顯現，所以只應說緣現在境。就是從本質上來說。
【English Translation】 English version: If the object that consciousness cognizes is not a realm that has been habitually practiced, and it does not arise simultaneously with desire and other mental factors, then at this time, the consciousness, initially cognizing the object, is called 'Samskrita-patita-citta' (率爾墮心, the initial, unreflective mind). Because there is no hope, it is not called cognizing the future. Although it cognizes the present, it is only because it is a type of object that has been previously obtained, so it is only called cognizing the past realm. This refers to the isolated consciousness, the initial mode of operation of the Samskrita mind, cognizing the type of past realm, so it is called cognizing the past. If there is forceful discrimination, and the mind is in Samadhi (禪定), cognizing a habitually practiced realm, and arising simultaneously with desire and other mental factors, then the object cognized by this consciousness's Samskrita mind is uncertain. The consciousness that arises immediately after the Samskrita-patita-citta of the five consciousnesses, called seeking determination, should only be said to cognize the present realm. From the perspective of a moment, it actually cognizes the past. Based on the three periods of existence, and based on the object of direct perception, it should only be said to cognize the present. Someone might object and ask: Seeking determination also arises cognizing the realm of the previous moment's five consciousnesses, which is cognizing the past, so why is it now said to cognize the present? Therefore, the treatise generally says: If this consciousness arises cognizing that object, that is, if these two minds cognize the object cognized by the previous moment's five consciousnesses, it should be called cognizing the past. However, because the similar continuum is in the present, as the object cognized by these two minds of seeking determination, it should be called cognizing the present, not cognizing the essence, so it is not called cognizing the past. This meaning shows that the Samskrita mind of the five consciousnesses only cognizes the present. The seeking determination of the Samskrita mind of consciousness also cognizes the past. The above two explanations are before 'Samskrita-patita-citta', explaining the Samskrita-patita-citta of consciousness. The Samskrita mind of consciousness was not explained earlier, so if there is forceful discrimination, and the mind is in Samadhi, and cognizing a habitually practiced realm, with desire and other factors arising, then at this time, the consciousness is not called Samskrita-patita-citta. If it is spontaneous, etc., and even without desire and other factors arising, then it is called Samskrita mind. Because the Samskrita mind of consciousness was not mentioned earlier, it is mentioned now. The following section, 'Only cognizing the past realm, immediately after the five consciousnesses,' explains the seeking determination after the five consciousnesses. The consciousness takes the essential object of the previous moment's five consciousnesses, so it only cognizes the past realm. Therefore, the image of the previous Samskrita realm cognized by this consciousness, the similar continuum, appears on the two minds of seeking determination, so it should only be said to cognize the present realm. That is, from the perspective of the essence.
。唯緣過去。若從影唯緣現在。其意識率爾心。緣現在境。其理何疑。總說緣過去。便招妨難。故應長讀。唯緣過去下文。攝屬尋求決定二心。其緣現在。亦屬二心。義道便遠。亦無妨難。若此緣現在境心。即緣彼過去境生。故通二世。本質影像。有差別故。染凈等流。必隨前轉。故知二心。亦緣現在。余世五心。復亦不定。
又識能了別事之總相等者。成唯識云。心於所緣。唯取總相。心所于彼。亦取別相。助成心事。得心所名。如畫師資作摸填彩。心王不能取境別相。但取總境。心所非但取境總相。亦取境上隨應別相。故此說言即此所未了別等。唯識解云。此言表心所。亦取境總相。此總境上。所未了別。境之別相。
所了境相其能了別者。說名作意。即顯作意取諸心所所取別相。皆如彼說。此中但說心起必俱故。唯說遍行心所行相。由此兼顯遍行別境。通三性心。行相增強。偏說體業。余略不論。並如唯識。境之分齊。是言說因。想能取之。境上順理違理之相。是三業行因。由思能取。雖諸心所皆能通取。就偏增說。亦不相違。
作意謂心迴轉。觸三和等。皆如唯識第三卷初。迴轉者。起動義。彼云應非遍行。非為切理。
定令心一境。名心一境性。
觸業唯受想思為所依者。
【現代漢語翻譯】 現代漢語譯本：只有緣於過去。如果說是影像，則只緣于現在。其意識的剎那生滅之心，緣于現在的境界，這個道理有什麼可懷疑的呢？如果總的來說是緣於過去，就會招致妨礙和困難。所以應該長讀『只有緣於過去』的下文，將其歸屬於尋求決定和猶豫不決的兩種心。它們緣于現在，也屬於這兩種心。這樣理解，義理就深遠了，也沒有什麼妨礙和困難了。如果這個緣于現在境界的心，是緣于那個過去境界而生起的，那麼它就貫通了過去和現在兩個時世。因為本質和影像有差別，染污和清凈的等流，必定隨著前面的心識而轉變。所以知道這兩種心，也緣于現在。其餘時世的五種心，又是不確定的。
此外，識能夠了別事物的總相等等。《成唯識論》說：『心對於所緣的境界，只取總相；心所對於所緣的境界，也取別相，輔助成就心的作用，因此得到心所的名稱。』就像畫師和助手，一個描摹輪廓，一個填塗色彩。心王不能取境界的別相，只能取總的境界。心所不僅取境界的總相，也取境界上相應的別相。所以這裡說『即此所未了別等』。《唯識解》解釋說：『這句話表明心所也取境界的總相，在這個總的境界上，心所能夠了別心王所未能了別的境界的別相。』
所了別的境界相，其能了別者，稱為作意。這表明作意能夠取各種心所所取的別相，都如前面所說。這裡只是說心起時必定同時生起，所以只說了遍行心所的行相。由此也兼帶說明了遍行和別境，貫通三性心，行相增強，偏重說明了體和作用，其餘的就簡略不說了。都如《唯識論》所說。境界的範圍，是言說的原因，想能夠取之。境界上順理和違理的相，是身、口、意三業行為的原因，由思能夠取之。雖然各種心所都能夠普遍地取，但這裡只是就偏重增強的方面來說，也不互相違背。
作意是指心迴轉。觸、三和等等，都如《唯識論》第三卷開頭所說。迴轉，是起動的意思。那裡說『不應該是遍行』，不是完全正確的道理。
使心專注於一個境界，叫做心一境性（Ekāgratā）。
觸的作用只是以受、想、思為所依。
【English Translation】 English version: Only conditions of the past. If it's an image, it only conditions the present. The momentary mind of consciousness, conditioning the present realm, what doubt is there in this principle? If generally speaking, it conditions the past, it invites obstacles and difficulties. Therefore, one should read the text following 'only conditions the past' at length, attributing it to the two minds of seeking determination and indecision. Their conditioning of the present also belongs to these two minds. Understanding it this way, the meaning becomes profound, and there are no obstacles or difficulties. If this mind conditioning the present realm arises from conditioning that past realm, then it pervades both the past and present times. Because essence and image are different, the outflows of defilement and purity necessarily transform following the preceding consciousness. Therefore, know that these two minds also condition the present. The five minds of other times are also uncertain.
Furthermore, consciousness is capable of distinguishing the general characteristics of things, etc. The Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'The mind, with regard to the object it conditions, only grasps the general characteristics; the mental factors, with regard to that object, also grasp the specific characteristics, assisting in accomplishing the mind's function, hence obtaining the name of mental factors.' It's like a painter and an assistant, one outlining the contours, the other filling in the colors. The mind-king cannot grasp the specific characteristics of the realm, only the general realm. Mental factors not only grasp the general characteristics of the realm, but also grasp the corresponding specific characteristics on the realm. Therefore, it is said here 'that which is not yet distinguished, etc.' The Vijñāptimātratāsiddhi explains: 'This statement indicates that mental factors also grasp the general characteristics of the realm; on this general realm, mental factors are able to distinguish the specific characteristics of the realm that the mind-king has not yet distinguished.'
That which is capable of distinguishing the perceived realm-aspect is called manaskāra (attention). This indicates that manaskāra is able to grasp the various specific characteristics grasped by the mental factors, all as previously stated. Here, it is only said that when the mind arises, it necessarily arises simultaneously, so only the characteristics of the pervasive mental factors are discussed. This also implies the pervasive and specific realms, pervading the three natures of mind, with the characteristics enhanced, emphasizing the discussion of substance and function, while the rest is briefly omitted. All as stated in the Vijñāptimātratāsiddhi. The scope of the realm is the cause of speech, which saṃjñā (perception) is able to grasp. The aspects of the realm that accord with or violate reason are the causes of the actions of body, speech, and mind, which cetanā (volition) is able to grasp. Although all mental factors are able to grasp universally, here it is only discussed in terms of the aspects that are emphasized and enhanced, and they do not contradict each other.
Manaskāra (attention) refers to the mind turning. Sparśa (contact), the three harmonies, etc., are all as stated at the beginning of the third volume of the Vijñāptimātratāsiddhi. Turning means the meaning of arising and moving. There it says 'it should not be pervasive', which is not entirely correct reasoning.
To fix the mind on one object is called Ekāgratā (one-pointedness of mind).
The function of sparsa (contact) relies only on vedanā (feeling), saṃjñā (perception), and cetanā (volition).
唯識解云。思於行蘊為主勝故。實通為依。
世中有三。一道理三世。二唯識三世。三神通三世。如唯識第三卷疏。
謂諸種子不離法故如法建立者。隨順薩婆多言。種子不離心法。如心法建立三世。彼說種子體即心故。隨順經部言。種子不離色心等法。如色心法建立三世。彼說色心能持種故。今大乘釋。種子不離第八識法。如第八識法。建立三世。又種不離現行之外。條然有體。如現行法。依種子上建立三世。云何建立。種子之上。當可生果名未來。能生種因名過去。種子自體名現在又現行諸法。多分間斷。種恒相續。種既不離現行諸法。條然有體。法既有三世。故今種子。如法建立三世之義。此為總標。建立三世。所依體依種子立。下別釋世義。恐有外難。種既恒有。應非世攝。故如於法。亦世所收。
又由與果未與果故者。此釋過未二世。依現在種子之上立義。現種子上已與果義。名過去。未與果義。名未來。二所依體。名現在。今唯依道理。以辨三世。今大乘中。能為因義。名為取果。唯現在世。故唯識云。雖因與果。有俱不俱。而現在時。方有因用。若果起時。因付于果。名為與果。現在種上。有于曾世付果之義。名過去。現未與果當來方付。名未來。現在正取名現在故。
若諸
【現代漢語翻譯】 現代漢語譯本： 《唯識解》中解釋說，因為思在行蘊中最為殊勝，所以說思實際上普遍作為所依。
世間有三種關於三世的說法：一是道理三世，二是唯識三世，三是神通三世。如《唯識》第三卷疏中所述。
『謂諸種子不離法故如法建立者』，這是爲了隨順薩婆多（Sarvastivada，一切有部）的觀點，認為種子不離心法，就像心法建立三世一樣。他們認為種子的本體就是心。爲了隨順經部（Sautrantika）的觀點，認為種子不離色心等法，就像色心等法建立三世一樣。他們認為色心能夠執持種子。現在大乘的解釋是，種子不離第八識（Alaya-vijnana，阿賴耶識）法，就像第八識法建立三世一樣。而且種子不離現行之外，條理分明地具有自體。就像現行法一樣，依據種子上建立三世。如何建立呢？在種子之上，可以產生果的叫做未來。能夠產生種子的因叫做過去。種子自體叫做現在。而且現行諸法，大多是間斷的，而種子恒常相續。種子既然不離現行諸法，條理分明地具有自體，法既然有三世，所以現在種子，就像法一樣建立三世的意義。這是總的標示，建立三世所依的本體是種子。下面分別解釋世的意義，恐怕有外來的詰難，種子既然恒常存在，應該不屬於世所攝。所以就像法一樣，也被世所收。
『又由與果未與果故者』，這是解釋過去和未來二世，依據現在種子之上建立意義。現在種子上已經給予果的意義，叫做過去。未給予果的意義，叫做未來。二者所依的本體，叫做現在。現在僅僅依據道理，來辨別三世。現在大乘中，能夠作為因的意義，叫做取果，僅僅是現在世。所以《唯識》中說，雖然因與果，有同時存在和不同時存在的情況，但是隻有在現在時，才有因的作用。如果果生起的時候，因交付給果，叫做給予果。現在種子上，有對於曾經的世交付果的意義，叫做過去。現在未給予果，將來才交付，叫做未來。現在正在取果，叫做現在。
若諸
【English Translation】 English version: The Vijnaptimatrata commentary explains that because thought (思) is the most superior in the formation aggregate (行蘊), it is said that thought universally serves as the basis.
There are three views on the three times (三世) in the world: first, the three times based on reason (道理三世); second, the three times based on Vijnaptimatrata (唯識三世); and third, the three times based on supernatural powers (神通三世), as described in the commentary on the third volume of Vijnaptimatrata.
'That the seeds (種子) are established like the Dharma (法) because they are inseparable from the Dharma'—this is to accord with the Sarvastivada (薩婆多) view that seeds are inseparable from mental Dharmas, just as mental Dharmas establish the three times. They say that the substance of seeds is the mind. To accord with the Sautrantika (經部) view, seeds are inseparable from form (色), mind (心), and other Dharmas, just as form, mind, and other Dharmas establish the three times. They say that form and mind can hold the seeds. Now, the Mahayana explanation is that seeds are inseparable from the eighth consciousness (Alaya-vijnana, 阿賴耶識) Dharma, just as the eighth consciousness Dharma establishes the three times. Moreover, seeds are distinctly substantial apart from their manifestations. Just like manifest Dharmas, the three times are established based on the seeds. How are they established? On the seeds, that which can produce a result is called the future. The cause that can produce the seeds is called the past. The substance of the seeds themselves is called the present. Furthermore, manifest Dharmas are mostly intermittent, while seeds are constantly continuous. Since seeds are inseparable from manifest Dharmas and are distinctly substantial, and since Dharmas have three times, now seeds, like Dharmas, establish the meaning of the three times. This is a general indication that the substance on which the three times are established is the seeds. The following separately explains the meaning of the times, fearing external objections. Since seeds are constantly present, they should not be included in the times. Therefore, like Dharmas, they are also included in the times.
'Moreover, because of giving or not giving results'—this explains the past and future times, establishing meaning based on the present seeds. The meaning of having already given a result on the present seeds is called the past. The meaning of not yet giving a result is called the future. The substance on which the two are based is called the present. Now, we only rely on reason to distinguish the three times. In the Mahayana now, the meaning of being able to be a cause is called taking the result, which is only the present time. Therefore, Vijnaptimatrata says that although cause and result may exist simultaneously or not, only in the present time does the cause have its function. If the result arises, the cause is given to the result, which is called giving the result. On the present seeds, there is the meaning of giving the result to the past time, which is called the past. The present has not given the result, and will only give it in the future, which is called the future. The present is precisely taking the result, which is called the present.
If all
果法若已滅相下。釋依現行建立世義。
四相中分三。初辨所依。次辨相狀。后辨分位假立。大乘生滅。既即法辨。更無別體。小乘說有。百論難言。有滅。滅法令無入過去。滅法現在說名有。有生。生法令有入現在。生法未來應說無。此難四相體俱成有。
論云。謂於一切處識相續中一切種子相續俱行建立者。總標四相依種子立。一切處者。三界九地。識相續者。謂第八識。一切種子相續者。種剎那滅。無間斷故。名為相續。俱行者。種與本識恒俱行故。建立者。依此九地與第八識。相續俱行。一切種子。建立四相。不依現行。由三義故。一種相續故。二諸法因故。三不離識故。若說種子。即說諸識 又解云。于本識中。一切種子。相續俱行法上。建立四相。即是依一切有為法上。建立四相。一切有為有漏無漏。若起必與種俱行故。即是通說依現及種。說四相義。于生之後即說異有者。此有二義。一令生厭。欲顯生體自性變異不可愛樂。若即說住。便多生愛樂生住故。二欲顯諸相無別用時。即此生相。與前後別名異。既爾隨轉名住。后必不住名滅故。不同余宗。二異性中。初是同類法前後異。后是異類法前後異。此唯說生。由有緣力故起。余依此立。不待因成。故言約法分位別立。顯揚頌云。生因相違
【現代漢語翻譯】 現代漢語譯本 『果法若已滅相下。釋依現行建立世義。』
在四相中分為三個部分。首先辨別所依據的，其次辨別相狀，最後辨別分位假立。大乘認為生滅即是法，沒有其他的本體。小乘說有四相，但《百論》反駁說，如果『有滅』，那麼滅法就會導致沒有進入過去；如果滅法現在存在，就應該說它『有』。如果『有生』，那麼生法就會導致有進入現在；如果生法在未來，就應該說它『無』。這個反駁說明四相的本體都是『有』。
論中說：『謂於一切處識相續中一切種子相續俱行建立者』，總的來說，四相是依據種子而建立的。『一切處』指的是三界九地。『識相續』指的是第八識（阿賴耶識）。『一切種子相續』指的是種子剎那生滅，沒有間斷，因此稱為相續。『俱行』指的是種子與根本識恒常一起執行。『建立』指的是依據這九地與第八識，相續俱行的一切種子，來建立四相，而不是依據現行。這是因為三個原因：一是種子相續不斷；二是種子是諸法的因；三是種子不離識。如果說種子，就是說諸識。另一種解釋是，在根本識中，一切種子相續俱行的法上，建立四相，也就是依據一切有為法上，建立四相。一切有為法，無論是有漏還是無漏，如果生起，必定與種子一起執行。這實際上是通說，依據現行和種子，來說明四相的意義。在生之後立即說『異有』，這裡有兩個含義：一是讓人產生厭惡，想要顯示生的本體自性變異，不可愛樂。如果立即說『住』，就會更多地產生愛樂，因為愛樂生住。二是想要顯示諸相沒有其他的用處，只是這個生相，與前後不同，所以稱為『異』。既然如此，隨之轉變就稱為『住』，之後必定不住，就稱為『滅』。這與其他的宗派不同。在兩種『異性』中，第一種是同類法前後不同，第二種是異類法前後不同。這裡只說『生』，是因為有緣力的作用而生起。其餘的相是依據『生』而建立的，不需要等待因緣成就。所以說，是依據法的分位差別而建立的。《顯揚頌》中說：『生因相違』
English version 『If the effect-dharma has already passed the stage of cessation, then the explanation relies on the present activity to establish worldly meanings.』
Among the four characteristics (four laksanas), there are three divisions. First, to distinguish what it relies on; second, to distinguish the characteristics; and third, to distinguish the provisional establishment of divisions. In Mahayana, arising and ceasing are identical to the dharma, and there is no separate entity. The Hinayana school says that there are four characteristics, but the Sata-sastra refutes this by saying that if there is 『cessation of existence,』 then the cessation-dharma would cause non-existence to enter the past. If the cessation-dharma exists in the present, it should be said to 『exist.』 If there is 『arising of existence,』 then the arising-dharma would cause existence to enter the present. If the arising-dharma is in the future, it should be said to 『not exist.』 This refutation demonstrates that the substance of the four characteristics is all 『existence.』
The treatise says: 『That is, in the continuous stream of consciousness (vijnana-santana) in all places, the establishment is based on the simultaneous activity of all seeds (sarva-bija-santana).』 Generally speaking, the four characteristics are established based on the seeds. 『All places』 refers to the three realms and nine lands. 『Continuous stream of consciousness』 refers to the eighth consciousness (alaya-vijnana). 『Continuous stream of all seeds』 refers to the momentary arising and ceasing of seeds without interruption, hence it is called continuous. 『Simultaneous activity』 refers to the fact that the seeds and the fundamental consciousness always act together. 『Establishment』 refers to establishing the four characteristics based on these nine lands and the eighth consciousness, which continuously act together with all the seeds, and not based on present activity. This is due to three reasons: first, the continuous stream of seeds; second, the seeds are the cause of all dharmas; and third, the seeds are inseparable from consciousness. If we speak of seeds, we are speaking of all consciousnesses. Another explanation is that in the fundamental consciousness, the four characteristics are established on the dharmas that continuously act together with all the seeds, which means that the four characteristics are established on all conditioned dharmas. All conditioned dharmas, whether defiled or undefiled, if they arise, must act together with the seeds. This is actually a general explanation, using both present activity and seeds, to explain the meaning of the four characteristics. To say 『different existence』 immediately after arising has two meanings: first, to cause aversion, wanting to show that the substance of arising is inherently changing and not lovable. If we immediately say 『dwelling,』 then more love will arise, because of the love for arising and dwelling. Second, to show that the characteristics have no other use, but this characteristic of arising is different from what came before and after, so it is called 『different.』 Since this is the case, the transformation that follows is called 『dwelling,』 and what inevitably does not dwell afterwards is called 『cessation.』 This is different from other schools. Among the two kinds of 『difference in nature,』 the first is the difference between similar dharmas before and after, and the second is the difference between dissimilar dharmas before and after. Here, only 『arising』 is mentioned, because it arises due to the power of conditions. The remaining characteristics are established based on 『arising,』 and do not need to wait for the completion of conditions. Therefore, it is said that it is established based on the difference in the divisions of the dharma. The Compendium of Determinations says: 『The cause of arising is contradictory.』
【English Translation】 English translation line 1 English translation line 2
故。無住滅兩因。自然住常過。當知任運滅。此如五十二。唯識第二等說。
四緣。文分三。一標名。二總出四緣體。三又由種子故下。別指於心以顯四緣。如唯識第七廣釋 因緣體者。彼云。謂有為法親辨自果。一現行。二種子。今此唯言種者。彼會云。有唯說種是因緣者。彼依顯勝。非盡理說。聖說轉識與阿賴耶。展轉相望為因緣故 等無間緣者。謂八現識。及彼心所。前聚於後等而開導。令彼定生。彼第四卷會此文云。若此識無間彼識決定生者。言總意別。義不相違 所緣緣者。彼云。謂若有法。是帶己相。心或相應。所慮所託。此體有二。一親。一疏。今此總說。亦不相違 增上緣者。彼云。謂若有法有勝勢用。能于余法或順或違。彼自會云。雖前三緣亦是增上。而今第四。除彼取余。為顯諸緣差別義故。故今此云。謂除種子余所依及助伴。余所依者。乃除等無間依故。不說境界顯然。亦知除所緣。故唯依心顯四緣。不說心所為等無間。
第六善等增數中唯立三善無勝義者。說有為故 福分善者。順生死善 解脫抉擇分善。如對法第十三。及抉擇釋 正勝善者。即四正勤。亦名正斷。勝諸惡故。勤體勝故。非邪勤故。名為正勝 無量善者。四無量也 有依善者。有所依求。求三有善 無依善者。
【現代漢語翻譯】 現代漢語譯本 因此，不存在『住』（sthiti，持續）和『滅』（vyaya，消滅）兩種原因，自然地超越了『住』和『滅』的無常。應當知道，任運（anābhoga，無功用）之滅是常態。這就像《唯識》第五十二頌等處所說。
四緣（catvāraḥ pratyayāḥ，四種條件）。本文分為三部分。一、標明名稱。二、總括四緣的本體。三、『又由種子故下』，特別針對心來闡釋四緣。如《唯識》第七卷廣為解釋。因緣（hetu-pratyaya，直接原因）的本體，該論述說：『指有為法（saṃskṛta-dharma，有為法）親自分辨自己的結果。一是現行（vartamāna，當下），二是種子（bīja，潛在）。』現在這裡只說『種子』，該論述解釋說：『有人只說種子是因緣。』這是依據其殊勝之處來顯明，並非完全依據真理來說。聖者說轉識（vijñāna，意識）與阿賴耶識（ālayavijñāna，藏識）相互作為因緣。等無間緣（samanantara-pratyaya，直接連續條件），指八個現識（aṣṭa vijñāna，八識）以及它們的心所（caitta，心所法）。前一聚引導后一聚，使後者必定產生。該論第四卷解釋此文說：『如果此識無間斷地產生彼識，』這是總的意義相同，個別含義不同，意義上並不矛盾。所緣緣（ālambana-pratyaya，對像條件），該論述說：『指任何具有自身相狀的法，心或相應的心所，所考慮和依託的對象。』此本體有兩種，一是親近的，一是疏遠的。現在這裡總括來說，也不矛盾。增上緣（adhipati-pratyaya，增強條件），該論述說：『指任何具有強大勢力的法，能夠對其他法或順或違。』該論自己解釋說：『雖然前三種緣也是增上緣，但現在第四種緣，是排除前三種緣而取其餘的，爲了顯示諸緣的差別意義。』所以現在這裡說：『指除了種子之外的其餘所依和助伴。』其餘所依，是排除等無間依的緣故。不說境界顯然，也知道是排除所緣緣。所以只依據心來顯示四緣，不說心所作為等無間緣。
第六，在善等增數中，只建立三種善，沒有勝義善（paramārtha-kuśala，勝義善），因為它們都是有為法。福分善（puṇya-bhāgīya-kuśala，福德分善），是順應生死的善。解脫抉擇分善（mokṣa-nirvedha-bhāgīya-kuśala，解脫抉擇分善），如《對法》第十三，以及《抉擇釋》所說。正勝善（pradhāna-kuśala，最勝善），即四正勤（catvāraḥ samyak-pradhānāḥ，四正勤），也名正斷（samyak-prahāṇa，正斷），因為它勝過各種惡。勤奮的本體殊勝，不是邪勤，所以名為正勝。無量善（apramāṇa-kuśala，無量善），即四無量心（catasra apramāṇāḥ，四無量心）。有依善（niśraya-kuśala，有依善），是有所依賴而尋求，尋求三有（trayo bhava，三有）的善。無依善（anāśraya-kuśala，無依善）。
【English Translation】 English version Therefore, there are no two causes of 'sthiti' (duration, abiding) and 'vyaya' (cessation, destruction), naturally transcending the impermanence of 'sthiti' and 'vyaya'. It should be known that cessation through 'anābhoga' (effortlessness, without exertion) is the constant state. This is as stated in the fifty-second verse of the Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) and other texts.
The four conditions (catvāraḥ pratyayāḥ). This text is divided into three parts. First, naming them. Second, summarizing the essence of the four conditions. Third, 'Moreover, due to seeds, etc.,' specifically elucidating the four conditions in relation to the mind. As explained extensively in the seventh chapter of the Vijñaptimātratāsiddhi. The essence of the causal condition (hetu-pratyaya), that treatise states: 'It refers to conditioned phenomena (saṃskṛta-dharma) that directly discern their own results. One is the manifest state (vartamāna), and the other is the seed (bīja).' Now, only 'seed' is mentioned here, and the treatise explains: 'Some say that only the seed is the causal condition.' This is based on highlighting its superiority, not fully based on the truth. The sages say that the transforming consciousness (vijñāna) and the ālayavijñāna (storehouse consciousness) mutually serve as causal conditions. The immediately preceding condition (samanantara-pratyaya) refers to the eight manifest consciousnesses (aṣṭa vijñāna) and their mental factors (caitta). The preceding aggregate guides the subsequent aggregate, causing the latter to arise inevitably. The fourth chapter of that treatise explains this passage: 'If this consciousness arises without interruption from that consciousness,' the general meaning is the same, but the individual meanings are different, and there is no contradiction in meaning. The object condition (ālambana-pratyaya), that treatise states: 'It refers to any dharma that possesses its own characteristics, the mind or corresponding mental factors, the object of consideration and reliance.' This essence has two types, one close and one distant. Now, this is a general statement, and there is no contradiction. The dominant condition (adhipati-pratyaya), that treatise states: 'It refers to any dharma that has great power, capable of either favoring or opposing other dharmas.' That treatise itself explains: 'Although the first three conditions are also dominant conditions, the fourth condition now excludes the first three and takes the rest, in order to show the difference in meaning of the conditions.' Therefore, it is now said here: 'It refers to the remaining supports and companions other than the seed.' The remaining supports exclude the immediately preceding support. Not mentioning the obvious realm also indicates the exclusion of the object condition. Therefore, the four conditions are shown only based on the mind, and mental factors are not mentioned as immediately preceding conditions.
Sixth, among the increasing numbers of virtues, etc., only three virtues are established, without ultimate virtue (paramārtha-kuśala), because they are all conditioned phenomena. Merit-part virtue (puṇya-bhāgīya-kuśala) is virtue that accords with birth and death. Liberation-discriminating-part virtue (mokṣa-nirvedha-bhāgīya-kuśala), as stated in the thirteenth chapter of the Abhidharmakośa, and the Viniścaya-saṃgrahaṇī. Supreme virtue (pradhāna-kuśala) is the four right efforts (catvāraḥ samyak-pradhānāḥ), also called right exertion (samyak-prahāṇa), because it overcomes all evils. The essence of diligence is superior, not wrong diligence, so it is called supreme virtue. Immeasurable virtue (apramāṇa-kuśala) is the four immeasurables (catasra apramāṇāḥ). Dependent virtue (niśraya-kuśala) is virtue that is sought with dependence, seeking the virtue of the three realms (trayo bhava). Independent virtue (anāśraya-kuśala).
無所依求。希涅槃善。又有物施名有依善。無物隨喜名無依善。或有相善名有依善。諸無相善名無依善。修慧之體名根本善 相應五蘊名為眷屬善。修慧品故。或根本方便二業道。名根本方便善。合二為一業道品故。唯說聞思非修慧者。隨其所應余善根故。
八福生者。謂欲界粟散王為一。臣為二。加六慾天為八。不同古解。欲界除臣而取輪王。輪王為九。不動善為十。謂色無色善。及無漏善。
善了知事者。知因智也。
工巧中但為戲樂等者。余處說此。實通三性。今但簡染。相難知故。謂為戲樂貪掉等生。不為活命習業簡擇故。此戲樂工巧染污。活命習業體實無記。簡擇是善。善心慧等簡擇生故。
言慧眼者。實非是色眼類同故。此中說之。非是五中之一。慧眼總攬五中慧法佛三。為今慧眼。慧為體故。因便故來 有瞚眼者。即瞬動眼。如人等眼 無瞚眼者。不瞬動眼。如蟭蟟等眼 依處眼者。即本肉眼。由此為依。起變化眼。名依處眼。或扶根塵眼之依處。世俗呼之為眼故。今亦假立名 審諦耳者。亦非是色。體即聞慧等。因說耳故。文便故來。欲顯眼耳俱有勝用故 高聽耳者。聞善法勝法有義法耳 非高聽耳者。聽惡法劣法無義法耳 身中釋一切遍諸根所隨逐者。明身根遍在四根中
【現代漢語翻譯】 現代漢語譯本： 無所依求，希望涅槃是善的。又有憑藉財物佈施的善，稱為『有依善』。不憑藉財物，只是隨喜他人的善行，稱為『無依善』。或者，帶有相狀的善，稱為『有依善』。那些沒有相狀的善，稱為『無依善』。修習智慧的本體，稱為『根本善』，與根本善相應的五蘊（skandha），稱為『眷屬善』。這是因為修習智慧的緣故。或者，根本和方便這兩種業道（karma-patha），稱為『根本方便善』，因為它們合二為一，成為一個業道。只說聽聞和思考，而不說修習智慧，是因為還有其他相應的善根（kusala-mula）。
八福生，指的是欲界的粟散王為一，臣為二，加上六慾天（kama-avacara）為八。這與古代的解釋不同，古代的解釋是欲界除去臣而取輪王（cakravartin）。輪王為九，不動善為十，指的是色界（rupa-avacara）和無色界（arupa-avacara）的善，以及無漏善（anasrava-kusala）。
善了知事的人，指的是具有知因之智的人。
工巧中，僅僅是爲了戲樂等目的，其他地方說這個實際上貫通三性（tri-svabhava）。現在只是簡別染污的，因為相狀難以知曉。指的是爲了戲樂而生起的貪（lobha）、掉舉（auddhatya）等，而不是爲了活命而學習技藝和進行選擇。這種戲樂的工巧是染污的，活命的技藝實際上是無記（avyakrta）。簡擇是善的，因為是由善心（kusala-citta）、智慧（prajna）等簡擇而生起的。
說到慧眼（prajna-caksu），實際上不是色（rupa），因為它與肉眼不同。這裡提到它，不是指五眼（panca-caksu）中的一種。慧眼總括了五眼中的智慧之法和佛眼（buddha-caksu）的三種。因為智慧是它的本體。因為方便的緣故而提到它。有瞚眼，就是會眨動的眼睛，如人等的眼睛。無瞚眼，就是不會眨動的眼睛，如蟭蟟等的眼睛。依處眼，就是原本的肉眼，因為依靠它，才能生起變化眼（nirmita-caksu），所以稱為依處眼。或者，扶助根塵的眼睛的依處，世俗稱之為眼睛，所以現在也假立這個名稱。審諦耳，也不是色，它的本體是聽聞的智慧等。因為說到耳朵的緣故，爲了行文的方便而提到它。想要顯示眼和耳都有殊勝的作用。高聽耳，是聽聞善法、勝法、有義法的耳朵。非高聽耳，是聽聞惡法、劣法、無義法的耳朵。身中解釋一切遍諸根所隨逐，說明身根（kaya-indriya）普遍存在於其他四根（indriya）之中。
【English Translation】 English version: Without seeking any support, hoping for Nirvana (nirvana) is good. Furthermore, giving with reliance on material possessions is called 'good with reliance' (有依善). Rejoicing in others' good deeds without relying on material possessions is called 'good without reliance' (無依善). Alternatively, good with characteristics is called 'good with reliance'. Good without characteristics is called 'good without reliance'. The essence of cultivating wisdom is called 'fundamental good' (根本善). The five aggregates (skandha) corresponding to fundamental good are called 'related good' (眷屬善), because of the cultivation of wisdom. Or, the two paths of action (karma-patha), fundamental and expedient, are called 'fundamental expedient good' (根本方便善), because they are combined into one path of action. Only mentioning hearing and thinking, and not mentioning cultivating wisdom, is because of other corresponding roots of good (kusala-mula).
The eight fortunate births refer to the scattered kings of the desire realm (kama-dhatu) as one, ministers as two, plus the six desire heavens (kama-avacara) as eight. This differs from the ancient interpretation, which removes ministers from the desire realm and takes the wheel-turning king (cakravartin). The wheel-turning king is nine, and immovable good is ten, referring to the good of the form realm (rupa-avacara) and formless realm (arupa-avacara), as well as unconditioned good (anasrava-kusala).
One who knows things well refers to one who has the wisdom to know causes.
Among skillful crafts, only those for entertainment and pleasure, elsewhere it is said that this actually pervades the three natures (tri-svabhava). Now, only the defiled is distinguished, because the characteristics are difficult to know. It refers to greed (lobha), agitation (auddhatya), etc., arising for entertainment and pleasure, not for earning a living, learning skills, and making choices. This entertainment craft is defiled, and the skills for earning a living are actually neutral (avyakrta). Discernment is good, because it arises from good mind (kusala-citta), wisdom (prajna), etc.
Speaking of the wisdom eye (prajna-caksu), it is actually not form (rupa), because it is different from the physical eye. Mentioning it here does not refer to one of the five eyes (panca-caksu). The wisdom eye encompasses the wisdom dharma of the five eyes and the three types of Buddha eyes (buddha-caksu). Because wisdom is its essence. It is mentioned for the sake of convenience. The blinking eye is the eye that blinks, like the eyes of humans, etc. The non-blinking eye is the eye that does not blink, like the eyes of mosquitoes, etc. The dependent eye is the original physical eye, because relying on it, the transformed eye (nirmita-caksu) can arise, so it is called the dependent eye. Or, the support of the root and object of the eye, which the world calls the eye, so now we also provisionally establish this name. The discerning ear is also not form, its essence is the wisdom of hearing, etc. Because it is mentioned in relation to the ear, it is mentioned for the sake of convenience in writing. Wanting to show that both the eye and ear have excellent functions. The high-hearing ear is the ear that hears good dharma, superior dharma, and meaningful dharma. The non-high-hearing ear is the ear that hears evil dharma, inferior dharma, and meaningless dharma. Explaining that everything in the body pervades and follows all the senses, it explains that the body sense (kaya-indriya) is universally present in the other four senses (indriya).
義。
墮施設意者。施設謂名言。緣在名言名墮施設。
十一種中內外者。自他身異故。
七識住者。俱舍第八云。身異及想異。身異同一想。翻此身想一。並無色十三。故識住有七。余非有損壞。一有色有情。身異想異。如人慾界天及初靜慮。除劫初時。二身異想一。如梵眾天劫初時。三身一想異。如第二靜慮。厭根本喜入近分舍。厭近分舍入根本喜。四身一想一。如第三靜慮。初定由染想名想一。二定由二善想名想異。三定由異熟想名一。善喜動故。餘三即下三無色。余處壞識。不說識住。
增語觸者。第六俱觸。能起語故。能緣語故。于聲法二處皆增。由觸增長名增語觸 有對觸者。五識相應觸。根有對故 依耽嗜者。謂欲界 出離者。色無色及無漏 有愛味。謂有漏 無愛味。謂無漏 世間。謂分別 出世間。謂無分別。
九有情居者。俱舍頌云。應知兼有頂。及無想有情。是九有情居。余非不樂住。前七識住。及第一有。並無相天。名九有情居。余惡趣等非有情居。不樂住故。廣如彼說。
增色中。有依光明者。即質光明。無依光明者謂離質光明。或附質光明名有依。遠質光明名無依 正不正光明者。謂日月盈虧等光明 積集色者。謂諸形色 九種中不說內外。縱自
【現代漢語翻譯】 現代漢語譯本 墮施設意：『施設』指的是名言（nāma-vacana，表達概念的語言）。緣于名言即為墮施設。 十一種中內外：因為自身與他身不同。 七識住：《俱舍論》（Abhidharmakośa）第八卷說：『身異及想異，身異同一想，翻此身想一，並無色十三，故識住有七，余非有損壞。』一、有色有情，身異想異，如欲界天和初禪天，除了劫初的時候。二、身異想一，如梵眾天劫初的時候。三、身一想異，如第二禪天，厭離根本的喜而進入近分舍，厭離近分舍而進入根本喜。四、身一想一，如第三禪天，初定因為染污之想而名為想一，二定因為二種善想而名為想異，三定因為異熟之想而名為一。善喜是動搖的緣故。其餘三種即下三無色界。其餘地方破壞了識，所以不說識住。 增語觸：第六意識的觸。因為能生起語言，能緣于語言。對於聲法二處都增長。由於觸的增長而名為增語觸。有對觸：五識相應的觸。因為根有對。依耽嗜：指欲界。出離：指色界、無色界以及無漏。有愛味：指有漏。無愛味：指無漏。世間：指分別。出世間：指無分別。 九有情居：《俱舍論》的頌文說：『應知兼有頂，及無想有情，是九有情居，余非不樂住。』前七識住，以及第一有（bhava，存在），並無想天，名為九有情居。其餘惡趣等不是有情居，因為不樂於居住。詳細的解釋如《俱舍論》所說。 增色中，有依光明者：即指有質礙的光明。無依光明者：指離開質礙的光明。或者附著于質礙的光明名為有依，遠離質礙的光明名為無依。正不正光明者：指日月盈虧等光明。積集色者：指各種形色。九種色中沒有說內外，即使是自身。
【English Translation】 English version The meaning of 'fallen designation': 'Designation' (Śāsana) refers to language (nāma-vacana, language expressing concepts). Being conditioned by language is called 'fallen designation'. Among the eleven types, 'internal and external': Because one's own body is different from another's body. The seven abodes of consciousness: The eighth chapter of the Abhidharmakośa states: 'Different bodies and different thoughts, different bodies and same thought, reversing this, same body and different thoughts, along with the thirteen of the formless realms, hence there are seven abodes of consciousness, the rest are not damaged.' 1. Sentient beings with form, different bodies and different thoughts, such as beings in the desire realm and the first dhyāna realm, except at the beginning of a kalpa. 2. Different bodies and same thought, such as the Brahmā assembly gods at the beginning of a kalpa. 3. Same body and different thoughts, such as the second dhyāna realm, disliking the fundamental joy and entering the proximate abandonment, disliking the proximate abandonment and entering the fundamental joy. 4. Same body and same thought, such as the third dhyāna realm, the initial samādhi is called 'same thought' due to defiled thought, the second samādhi is called 'different thoughts' due to two wholesome thoughts, the third samādhi is called 'same' due to the result of maturation. Wholesome joy is moving. The remaining three are the lower three formless realms. In other places, consciousness is destroyed, so the abode of consciousness is not discussed. Augmentative verbal contact: The contact of the sixth consciousness. Because it can generate language, it can be conditioned by language. It increases in both the sound and dharma realms. Because of the increase of contact, it is called augmentative verbal contact. Contact with resistance: The contact corresponding to the five consciousnesses. Because the roots have resistance. Dependent on craving: Refers to the desire realm. Liberation: Refers to the form realm, formless realm, and the unconditioned. Flavor of love: Refers to the conditioned. Flavor of no love: Refers to the unconditioned. Worldly: Refers to discrimination. Transcendent: Refers to non-discrimination. The nine abodes of sentient beings: The verse in the Abhidharmakośa states: 'It should be known that including the peak of existence and sentient beings without thought, these are the nine abodes of sentient beings, the rest are not pleasant to dwell in.' The preceding seven abodes of consciousness, as well as the first existence (bhava, existence), and the realm of no thought, are called the nine abodes of sentient beings. The remaining evil destinies are not abodes of sentient beings, because they are not pleasant to dwell in. The detailed explanation is as described in the Abhidharmakośa. Among increasing colors, 'light with dependence': Refers to light with substance. 'Light without dependence': Refers to light without substance. Or light attached to substance is called 'with dependence', light far from substance is called 'without dependence'. 'Correct and incorrect light': Refers to the waxing and waning of the sun and moon, etc. 'Accumulated colors': Refers to various shapes and colors. Among the nine types of colors, internal and external are not mentioned, even if it is oneself.
他身是外處。定與根別說。其實相似聲唯二性。不善有覆者。由彼思發故得彼名。顯揚云。表假通善惡。實體非也。前色界亦爾。
聲中。若犯若出者。犯己還凈也 聖言者。稱實名聖。聖者正故。
香中率堵魯迦香者。即舊云。斗樓婆香。地持云求求羅香。素泣繼羅者。如胡麻許大。赤色堪染。緋等。此土所無。極大香也。三辛香者。西域多以胡麻．蓽缽．于姜三事。和為丸食之。令人消食 一指香等者。形如指相故。
休愈味者。除止差病味。
五觸中。蚊虻為二故。六中俱生為第四。內身之中與身俱故。所治。即垢等。能治。即水等。
法界法義。如唯識等。
釋法界中三種。有色無色及有為無為者。有為有二。謂有色無色。並無為為三。或一有色。二無色。三有色無色。即有為無為。
增四中。唯言假色不說實者。律不律儀等。諸宗通色。今說為假略不說實。
無色無為假非假所攝法者。依相說真如是實。余皆是假。
善無記無為者。並依相說。真如等善。空等無記。
增十中。一作意。二受。三想。四思。五觸。六虛空。七擇滅。八非擇滅。九真如。十中有三句。初句是不動無為。下二句是想受滅無為。非受者是想故。此隨勝說。故無所餘
【現代漢語翻譯】 現代漢語譯本：他的身體是外在的處所。『定』（禪定）與『根』（感官）需要分別說明。實際上，聲音的相似性僅在於二種性質。不善良且被覆蓋的事物，因為由思慮引發而得名。《顯揚論》說：『表』（表達）是虛假的，可以溝通善與惡，但實體並非如此。前面的**也是這樣。
在聲音中，『若犯若出』指的是犯戒后恢復清凈。『聖言』指的是符合實際情況的名稱，稱為『聖』，因為『聖』意味著正直。
在香中，『率堵魯迦香』（Surabhi-gandha）就是舊時所說的『斗樓婆香』。地持論中稱為『求求羅香』。『素泣繼羅』（Suchi-gandha）像胡麻籽一樣大，是紅色的，可以用來染色，比如染成緋紅色等。這裡沒有這種香，是極好的香。『三辛香』（Tri-tikta）是西域常用胡麻、蓽缽、于姜三種東西混合製成丸食用，可以幫助消化。『一指香』等，形狀像手指。
『休愈味』（Arogya-rasa）指的是可以去除、停止、治癒疾病的味道。
在五觸中，蚊子和虻蟲是兩種觸覺。在六種觸覺中，俱生觸是第四種，因為它在身體內部與身體同時存在。『所治』指的是污垢等，『能治』指的是水等。
關於法界和法義，可以參考《唯識論》等。
解釋法界中的三種：有色、無色以及有為、無為。有為包含兩種，即有色和無色。加上無為，總共三種。或者，第一種是有色，第二種是無色，第三種是有色和無色，即有為和無為。
在增四中，只說假色而不說實色，是因為律儀和非律儀等，各個宗派都通達色法。現在只說假色，是省略了實色。
無色、無為、假非假所攝法，依據相來說，真如是真實的，其餘都是虛假的。
善、無記、無為，都是依據相來說。真如等是善的，空等是無記的。
在增十中，一是作意，二是受，三是想，四是思，五是觸，六是虛空，七是擇滅，八是非擇滅，九是真如，十中有三句。第一句是不動無為，下面兩句是想受滅無為。因為『非受』就是『想』，所以這裡是隨順殊勝之處而說，因此沒有遺漏。
【English Translation】 English version: His body is an external place. 'Samadhi' (meditation) and 'Indriya' (sense organs) need to be explained separately. In reality, the similarity of sound lies only in two natures. Things that are not good and are covered are named because they are caused by thought. The Abhidharmasamuccaya says: 'Expression' is false, it can communicate good and evil, but the substance is not so. The previous ** is also like this.
In sound, 'If violated and then purified' refers to restoring purity after violating precepts. 'Holy words' refers to names that conform to reality, called 'holy' because 'holy' means upright.
Among fragrances, 'Surabhi-gandha' is what was formerly called 'Touloupo fragrance'. In the Yogacarabhumi-sastra, it is called 'Qiūqiúluó fragrance'. 'Suchi-gandha' is as large as a sesame seed, is red, and can be used for dyeing, such as dyeing scarlet. This fragrance is not found here, it is an extremely good fragrance. 'Tri-tikta' is a mixture of sesame, long pepper, and ginger, commonly used in the Western Regions to make pills for consumption, which can aid digestion. 'One-finger fragrance' and others are shaped like fingers.
'Arogya-rasa' refers to the taste that can remove, stop, and cure diseases.
Among the five touches, mosquitoes and gadflies are two kinds of touch. Among the six touches, co-arisen touch is the fourth, because it exists simultaneously with the body inside the body. 'What is treated' refers to dirt, etc., 'what can treat' refers to water, etc.
Regarding the Dharmadhatu and Dharma meanings, refer to the Vijnaptimatrata-siddhi and others.
Explaining the three kinds in the Dharmadhatu: form, formless, and conditioned, unconditioned. The conditioned includes two kinds, namely form and formless. Adding the unconditioned, there are three kinds in total. Or, the first kind is form, the second kind is formless, and the third kind is form and formless, namely conditioned and unconditioned.
In the increase of four, only false form is mentioned and not real form, because the precepts and non-precepts, etc., are understood by all schools. Now only false form is mentioned, omitting real form.
Formless, unconditioned, false and non-false included dharmas, according to the characteristics, Suchness is real, and the rest are false.
Good, neutral, unconditioned, are all based on characteristics. Suchness, etc., are good, and emptiness, etc., are neutral.
In the increase of ten, one is attention, two is feeling, three is perception, four is thought, five is touch, six is space, seven is cessation by discrimination, eight is cessation without discrimination, nine is Suchness, and the tenth has three sentences. The first sentence is immovable unconditioned, and the following two sentences are cessation of perception and feeling unconditioned. Because 'non-feeling' is 'perception', it is said here according to the superior aspect, so there is no omission.
。或第一即除受想思。余心所法。逐心生故。第五即不相應。略不說色。或初即觸。隨心初生故。隨增勝說。
結云內外六處諸法差別有六百六十者。此據十二處。各增至十。一一皆有五十五種。此成六百六十。所可應有增數之法。理實不然。五根增中。皆無增十。而有十一。已剩其五。意處至十二。而無增十。后剩十三。於此增數合剩十八。況復不計法界所攝八十七法等。由此應知。但據十二處。各增至十之總大數。
釋名中。眼者梵云斫芻。斫者行也。芻者盡也。謂能于境行盡見。行盡見諸色。故名行盡。今言眼者。體義當故 耳者。梵云戍(輸聿反)縷多。此云能聞。如是我聞之聞也。言耳者體義當故 舌中能除飢渴。正是舌根。發言論者。舌之依處。世俗名舌。故以為名。
計為我所我及我所者。我所者。我外所有。我我者亦是我所。謂計前念我。是后念我之我。即前念我。是后念我之我也。
有情等義。如攝異門分具釋。重嗢柁南者。上明眾義。皆是意地之差別義故重頌。出體顯義。是彼地體義故。
唯說六善巧者。辨中邊通說十善巧。抉擇下。說六七善巧。顯揚論中成善巧品。說諸善巧。皆為破執。故數不同。廣如於彼。
生起事謂緣起緣生者。對法雲。因名緣起
【現代漢語翻譯】 現代漢語譯本：或者第一種情況是直接去除受（vedanā，感受）、想（saṃjñā，知覺）、思（cetanā，意志）。其餘心所法（caitta，心所）是隨著心而產生的。第五種情況是不相應行法（cittaviprayuktasaṃskāra，與心不相應的行法），這裡省略了色（rūpa，色法）不說。或者第一種情況是觸（sparśa，觸覺），因為它隨著心的最初生起而產生。這裡是根據增勝的方面來說的。
總結說內外六處（āyatana，處）的諸法差別有六百六十種，這是根據十二處（dvādaśa āyatana，十二處），每一處都增加到十種。每一種都有五十五種。這樣就形成了六百六十種。所可能有的增加數量的法，實際上並非如此。五根（pañcendriya，五根）的增加中，都沒有增加到十種，而是有十一種，已經多出了五種。意處（mana āyatana，意處）增加到十二種，而沒有增加到十種，後面多出了十三種。在這裡增加的數量總共多出了十八種。更何況還不計演算法界（dharmadhātu，法界）所攝的八十七種法等。由此應該知道，這只是根據十二處，每一處都增加到十種的總的大數。
在解釋名稱中，眼（cakṣus，眼）在梵語中叫做『斫芻』（cakṣu）。『斫』（cak）是『行』的意思，『芻』（ṣu）是『盡』的意思，意思是說能夠對境行盡見。行盡見諸色，所以叫做行盡。現在說『眼』，是因為它的體性和意義相符。耳（śrotra，耳）在梵語中叫做『戍縷多』（śrotra），這裡的意思是『能聞』，就像『如是我聞』中的『聞』。說『耳』，是因為它的體性和意義相符。舌（jihvā，舌）中能夠去除飢渴，這正是舌根（jihvendriya，舌根）。發言論的是舌的依處，世俗叫做舌，所以用它來作為名稱。
計執為『我所』（mama，我所）、『我』（ātman，我）以及『我所』，『我所』是指我之外的所有。『我我』也是『我所』，意思是計執前唸的我，是后念我的『我』，即前念『我』，是后念『我』的『我』。
有情（sattva，有情）等的意義，在《攝異門分》（Abhidharmasamuccaya，攝異門分）中有詳細解釋。重頌（udāna，優陀那）是因為上面所說的眾多意義，都是意地（manobhūmi，意地）的差別意義，所以重新用頌文概括。爲了顯示意地的體性和意義，所以用頌文來概括。
只說了六種善巧（kauśalya，善巧），《辨中邊論》（Madhyāntavibhāga，辨中邊論）中通說了十種善巧。《抉擇分》（Viniścaya-saṃgrahaṇī，抉擇分）下，說了六種或七種善巧。《顯揚論》（Abhidharmasamuccaya，顯揚論）中的《成善巧品》中，說了各種善巧，都是爲了破除執著，所以數量不同。詳細情況可以參考那些論典。
生起事，也就是緣起（pratītyasamutpāda，緣起）緣生（pratītyajāta，緣生）。《對法》（Abhidharma，阿毗達磨）中說，因（hetu，因）叫做緣起。
【English Translation】 English version: Or, firstly, it directly removes sensation (vedanā), perception (saṃjñā), and volition (cetanā). The remaining mental factors (caitta) arise along with the mind. Fifthly, it refers to non-associated formations (cittaviprayuktasaṃskāra), and here it omits mentioning form (rūpa). Or, firstly, it refers to contact (sparśa), because it arises with the initial arising of the mind. This is spoken according to the aspect of increase and superiority.
Concluding that the differences in dharmas of the six internal and external sense bases (āyatana) are six hundred and sixty, this is based on the twelve sense bases (dvādaśa āyatana), each increasing to ten. Each one has fifty-five kinds. This forms six hundred and sixty. The dharmas that could possibly have an increased number are not actually so. In the increase of the five faculties (pañcendriya), none increase to ten, but rather have eleven, already exceeding by five. The mind base (mana āyatana) increases to twelve, but does not increase to ten, later exceeding by thirteen. Here, the total increased number exceeds by eighteen. Moreover, it does not even account for the eighty-seven dharmas included in the dharma realm (dharmadhātu), etc. From this, it should be known that this is only based on the total large number of the twelve sense bases, each increasing to ten.
In explaining the names, 'eye' (cakṣus) in Sanskrit is called 'cakṣu'. 'Cak' means 'to go', and 'ṣu' means 'to exhaust', meaning that it can exhaustively see the objects. It exhaustively sees forms, therefore it is called 'exhaustive going'. Now saying 'eye', it is because its substance and meaning correspond. 'Ear' (śrotra) in Sanskrit is called 'śrotra', which means 'able to hear', like the 'hearing' in 'Thus have I heard'. Saying 'ear', it is because its substance and meaning correspond. The tongue (jihvā) can eliminate hunger and thirst, which is precisely the tongue faculty (jihvendriya). Speaking is the reliance of the tongue, which is conventionally called tongue, so it is used as the name.
Clinging to 'mine' (mama), 'self' (ātman), and 'what belongs to me', 'what belongs to me' refers to everything outside of me. 'My self' is also 'what belongs to me', meaning clinging to the previous thought of 'I' as the 'I' of the subsequent thought of 'I', that is, the previous thought of 'I' is the 'I' of the subsequent thought of 'I'.
The meanings of sentient beings (sattva), etc., are explained in detail in the Abhidharmasamuccaya. The summary verses (udāna) are because the numerous meanings mentioned above are all different meanings of the mind-ground (manobhūmi), so they are summarized again in verses. To reveal the substance and meaning of the mind-ground, verses are used to summarize.
Only six skillful means (kauśalya) are mentioned. The Madhyāntavibhāga generally speaks of ten skillful means. In the Viniścaya-saṃgrahaṇī below, six or seven skillful means are mentioned. In the 'Accomplishing Skillful Means' section of the Abhidharmasamuccaya, various skillful means are mentioned, all to break down attachments, so the numbers are different. Detailed information can be found in those treatises.
The arising event, which is dependent origination (pratītyasamutpāda) and dependently arisen (pratītyajāta). The Abhidharma says that cause (hetu) is called dependent origination.
。果名緣生。
差別事謂無量界者。即五無量。謂世界有情界法界所調伏界。調伏方便界。下自當釋。
后嗢柁南有十門。一色聚。二相應品。三世。四相。五緣。六三性。七十二處增數。八釋十二處名。九善巧。十者事八眾。隨增勝者說。
第四卷
九地境中。分之為四。上之二地明境體。此有尋有伺等三地。是境相。下上粗細異故。是謂來意。尋謂尋求。伺謂伺察。謂思及慧推粗名尋。察細名伺。一念不俱。粗細異故。今依彼法有無。此二建立三地。是謂釋名 出地體者。釋有三師。初說云。此之三地。就二前後相應建立。無心地。說初之二地名為心地。故知下地諸色等法。皆名無尋無伺地 第二師云。此三就二離欲建立故。此卷中。既以離尋伺染。名無尋無伺地。故知隨應有彼染故。名初二地 第三師云。此三俱就界地建立。此卷中說欲界。及初靜慮若定若生。名有尋有伺地等。故知但依界地建立。徴破前師皆為非正。今釋彼文並如彼說。
就此地中。大文分三。初問。次略答。后云何界施設建立下。別釋前標。于中即五 界施設中分三。初問。次答八門。后隨別釋。第一數建立中分二。初標墮界非墮界。后此中欲界下。別釋三地。墮者。在也。落也。落在界攝故 非墮攝界謂
【現代漢語翻譯】 果名緣生（Guǒ míng yuán shēng）：果報的名稱是依緣而生。
差別事謂無量界者（Chābié shì wèi wúliàng jiè zhě）：『差別事』指的是無量界，即五種無量。包括世界無量、有情無量、法無量、所調伏無量和調伏方便無量。下文將對此進行解釋。
后嗢柁南（Hòu wà tuó nán）有十門：一、色聚；二、相應品；三、世；四、相；五、緣；六、三性；七、十二處增數；八、釋十二處名；九、善巧；十、事八眾。隨增勝者說。
第四卷
九地境中，分之為四：在九地境界中，分為四個部分。上面的兩地闡明境界的本體。『此有尋有伺』等三地，是境界的相狀。因為下地和上地有粗細的差異。這就是要說明的意圖。尋（Xún）是指尋求，伺（Sì）是指伺察。也就是思和慧推求粗略的叫做『尋』，考察精細的叫做『伺』。一個念頭中，『尋』和『伺』不會同時存在，因為有粗細的差別。現在依據『尋』和『伺』的有無，建立這三地。這就是解釋名稱。
出地體者，釋有三師：解釋地體的有三種說法。第一種說法是，這三地是就『尋』和『伺』的前後相應而建立的。無心地，是指最初的二地，稱為心地。因此可知下地的諸色等法，都稱為無尋無伺地。第二種說法是，這三地是就『尋』和『伺』的離欲而建立的。因此，本卷中，以離開『尋』和『伺』的染污，稱為無尋無伺地。因此可知，隨其相應有『尋』和『伺』的染污，就稱為最初的二地。第三種說法是，這三地都是就界地而建立的。本卷中說，欲界以及初禪的定和生，稱為有尋有伺地等。因此可知，只是依據界地而建立。駁斥前面的說法，認為都不正確。現在解釋這些經文，都按照他們所說的。
就此地中，大文分三：關於這個地，大體上分為三部分。首先是提問，其次是簡略回答，然後是『云何界施設建立下』，分別解釋前面所標出的內容。其中又分為五個部分。在界的施設中，分為三部分。首先是提問，其次是回答八個方面，然後是分別解釋。第一，在數量的建立中，分為兩個部分。首先標出墮界和非墮界。然後是『此中欲界下』，分別解釋三地。墮（Duò）的意思是存在，或者落下。落在界所攝持的緣故。非墮攝界是指...
【English Translation】 English version: 'Guo ming yuan sheng' (果名緣生): The name of the fruit (result) arises from conditions.
'Chabie shi wei wuliang jie zhe' (差別事謂無量界者): 'Different matters' refers to the immeasurable realms, which are the five immeasurables: the immeasurable world, the immeasurable sentient beings, the immeasurable Dharma, the immeasurable tamed, and the immeasurable means of taming. The following will explain this.
The following 'Udanan' (嗢柁南) has ten doors: 1. Aggregate of form; 2. Corresponding categories; 3. Worlds; 4. Characteristics; 5. Conditions; 6. Three natures; 7. Increase in the number of the twelve sense bases; 8. Explanation of the names of the twelve sense bases; 9. Skillful means; 10. Matters of the eight assemblies. Explained according to those who are superior in increase.
Volume 4
Within the realm of the nine grounds, it is divided into four parts: The above two grounds clarify the substance of the realm. The three grounds of 'this with seeking and investigation' (此有尋有伺) are the characteristics of the realm. Because the lower and upper grounds have differences in coarseness and fineness. This is the intention to be explained. 'Seeking' (尋, Xun) means searching, and 'investigation' (伺, Si) means examining. That is, thought and wisdom that roughly seek are called 'seeking,' and examining finely is called 'investigation.' 'Seeking' and 'investigation' do not occur simultaneously in one thought, because of the difference in coarseness and fineness. Now, based on the presence or absence of 'seeking' and 'investigation,' these three grounds are established. This is the explanation of the names.
Regarding the manifestation of the ground's substance, there are three teachers who explain it: The first says that these three grounds are established based on the sequential correspondence of 'seeking' and 'investigation.' The mind-less ground refers to the initial two grounds, which are called the mind-ground. Therefore, it is known that the various forms and other phenomena of the lower ground are all called the ground without seeking and without investigation. The second teacher says that these three are established based on the detachment from desire for 'seeking' and 'investigation.' Therefore, in this volume, being free from the defilements of 'seeking' and 'investigation' is called the ground without seeking and without investigation. Therefore, it is known that, accordingly, the presence of defilements of 'seeking' and 'investigation' is called the initial two grounds. The third teacher says that these three are all established based on the realm-ground. This volume says that the desire realm and the dhyana (定) and birth of the first dhyana are called the ground with seeking and with investigation, etc. Therefore, it is known that it is established solely based on the realm-ground. Refuting the previous teachers, considering them all to be incorrect. Now, these texts are explained according to what they say.
Regarding this ground, the main text is divided into three parts: First, a question; second, a brief answer; and then, 'How are the realms established?' (云何界施設建立下), separately explaining what was previously stated. Within this, there are five parts. In the establishment of the realms, it is divided into three parts: First, a question; second, an answer in eight aspects; and then, separate explanations. First, in the establishment of numbers, it is divided into two parts: First, stating the realms that fall within and do not fall within. Then, 'Here, the desire realm below' (此中欲界下), separately explaining the three grounds. 'Falling' (墮, Duo) means existing or falling. Because it falls within the realms. The realms that do not fall within are...
方便並薩迦耶滅及無戲論無漏界者。三乘通釋 方便。謂道諦。趣滅因故 薩迦耶滅者。謂虛偽身滅。即擇滅 無戲論無漏界者。謂真如。性離分別。無漏體故 唯大乘解。或方便者。一切化身。三輪方便利眾生故。薩迦耶滅者。謂法身。虛偽身滅顯故 無戲論無漏界者。謂報身。無漏五蘊離分別故 若定者。在上下地得彼定 若生者。謂生彼地。無尋唯伺 隨一有情由修此故得為大梵者。雖共初禪。同一地系。無別品數。離於尋染要伏尋貪。方得彼定。如在欲界修不凈觀。雖未品數。折伏下染。要暫伏貪。方能入觀。此亦如是。故名別得為大梵。劫初之時。極光凈天先來有此中間。定業故得下生。初為大梵。非在二定生報下生 此中由離尋伺欲道理故說名無尋無伺地等者。釋論第二師。引此為證。未離尋伺染。欲界初定諸法假者。名有尋有伺地。靜慮中間諸法假者。已離尋染。未離伺染。名無尋唯伺地。二定已上諸法假者。俱已離染。併名無尋無伺地。即顯欲界教導差別。若已離欲。亦名無尋無伺地等。不爾何故第三地中。唯離二染名第三地。不說有彼下二地染。名初二地。實義不然。此三但依界地建立。謂欲界初定有漏無漏諸法聚中。尋俱可得。已離欲未離欲。皆名彼地等引。次上文為證。不由有染名為彼地。若
已離染名非彼地。若作此解。便大雜亂。故此論云。若無漏界。有為定所攝。初靜慮亦名有尋伺地等。若就相應及三離欲。立三地別。此等諸文皆有過失。廣如釋論。此言尋伺由離欲故。名無尋無伺地者。然唯欲。彼二定已上。無尋無伺。一地有漏無漏。皆決定離尋伺染故。下地不然。不得以有染為彼地。無染便非。故唯說彼二定已上。由此不說下之二地。隨離彼染。即非彼地 教導作意者謂在欲界。住心無相。無尋伺故。出彼定者。身在欲界。已離初定欲。入無尋伺定。后出定時。還起尋伺。若生二定等。亦起下尋伺。故論說言。如出彼定。及生彼者 若無漏界有為定所攝者。即初靜慮根本智。此有二義。唯識第七。一說后得智在因位亦尋伺俱。若依此義。彼根本智依此尋伺。后得智處法。緣真如境起故。名有尋有伺地。非根本智。與分別現行尋伺俱。名有尋有伺地。二云。后得智亦非尋伺俱。此無漏有為定者。即是二智。依初定尋伺處法。緣真如覺故。名有尋有伺地。非是二智與分別尋伺現行俱。名為彼地。
第二處所中。有三界別。即為三。欲界三十六處。謂八熱八寒那落迦。鬼處。非天處。四大州。八中州。六慾天。其魔宮即他化天。獨一近邊二那落迦。即八寒八熱。隨應所攝。人中一分亦爾。故不別
【現代漢語翻譯】 現代漢語譯本： 『已離染名非彼地』。如果這樣解釋，就會造成很大的混亂。所以《釋論》中說，如果無漏界被有為定所攝，那麼初禪也應該被稱為有尋有伺地等等。如果根據相應和三離欲來區分三地，那麼這些說法都會有過失，詳細內容見《釋論》。這裡說尋伺因為離欲的緣故，被稱為無尋無伺地，然而只有欲界，彼二定以上，才是無尋無伺。一個地既有有漏也有無漏，都決定離開了尋伺的染污，所以下地不是這樣。不能因為有染污就認為是那個地，沒有染污就認為不是。所以只說彼二定以上。因此不說下方的二地，隨著離開那些染污，就不是那個地了。 『教導作意』是指在欲界，安住於心無相，沒有尋伺的緣故。從那個定中出來的人，身體在欲界，已經離開了初禪的慾望，進入了無尋伺定。之後出定時，還會生起尋伺。如果生到二禪等，也會生起下方的尋伺。所以《釋論》說，如同從那個定中出來的人，以及生到那個定的人。 如果說無漏界被有為定所攝，那就是初禪的根本智（Jnana）。這裡有兩種解釋。《唯識論》第七中，一種說法是后得智（Prsthalabdha-jnana）在因位時也與尋伺俱生。如果按照這種說法，那麼根本智依靠這種尋伺，后得智處於法，緣于真如（Tathata）境而生起，所以稱為有尋有伺地。不是根本智與分別現行的尋伺俱生，才稱為有尋有伺地。另一種說法是，后得智也不是與尋伺俱生的。這個無漏有為定，就是二智（指根本智和后得智）。依靠初禪的尋伺處於法，緣于真如覺，所以稱為有尋有伺地。不是二智與分別尋伺現行俱生，才稱為那個地。 第二處所中，有三界（Tridhatu）的區別，即為三界：欲界（Kama-dhatu）有三十六處，即八熱地獄（Naraka）、八寒地獄、鬼處、非天處、四大洲、八中洲、六慾天。魔宮就是他化自在天（Paranimitta-vasavartin）。單獨的一個近邊地獄，即八寒八熱地獄，隨其所應攝入。人中的一部分也是這樣，所以不單獨列出。
【English Translation】 English version: 'The name of being free from defilement is not that place.' If this is the interpretation, it will cause great confusion. Therefore, the Shastra says, if the unconditioned realm is included in the conditioned Samadhi, then the first Dhyana (Jhana) should also be called the place of initial and subtle thought, and so on. If we distinguish the three places based on association and the three stages of detachment from desire, then all these statements will have faults, as explained in detail in the Shastra. Here it says that initial and subtle thought are called the place of no initial and subtle thought because of detachment from desire. However, only in the desire realm, and above the second Dhyana, is there no initial and subtle thought. A place can be both conditioned and unconditioned, and it is definitely free from the defilement of initial and subtle thought, so the lower places are not like this. We cannot consider it that if there is defilement, it is that place, and if there is no defilement, it is not. Therefore, it only speaks of the second Dhyana and above. Hence, it does not mention the two lower places, as with the departure from those defilements, it is no longer that place. 'Instructive attention' refers to being in the desire realm, abiding in the mind without characteristics, and without initial and subtle thought. One who emerges from that Samadhi, their body is in the desire realm, having already left the desire of the first Dhyana, and entered the Samadhi of no initial and subtle thought. After emerging from the Samadhi, they will still generate initial and subtle thought. If they are born in the second Dhyana, etc., they will also generate lower initial and subtle thought. Therefore, the Shastra says, like one who emerges from that Samadhi, and one who is born in that Samadhi. If it is said that the unconditioned realm is included in the conditioned Samadhi, then that is the fundamental wisdom (Jnana) of the first Dhyana. There are two interpretations here. In the seventh chapter of the Vijnaptimatrata-siddhi Shastra, one explanation is that the wisdom attained afterwards (Prsthalabdha-jnana) also arises with initial and subtle thought in the causal stage. If we follow this explanation, then the fundamental wisdom relies on this initial and subtle thought, and the wisdom attained afterwards abides in the Dharma, arising from the realm of Suchness (Tathata), so it is called the place of initial and subtle thought. It is not that the fundamental wisdom arises with the actively discriminating initial and subtle thought, that it is called the place of initial and subtle thought. Another explanation is that the wisdom attained afterwards also does not arise with initial and subtle thought. This unconditioned conditioned Samadhi is the two wisdoms (referring to fundamental wisdom and wisdom attained afterwards). Relying on the initial and subtle thought of the first Dhyana, abiding in the Dharma, and perceiving Suchness, it is called the place of initial and subtle thought. It is not that the two wisdoms arise with actively discriminating initial and subtle thought, that it is called that place. In the second location, there is a distinction of the three realms (Tridhatu), which are the three realms: the desire realm (Kama-dhatu) has thirty-six places, namely the eight hot hells (Naraka), the eight cold hells, the realm of ghosts, the realm of Asuras, the four great continents, the eight intermediate continents, and the six heavens of desire. The palace of Mara is the Paranirmitta-vasavartin heaven. The single bordering hell, namely the eight hot and eight cold hells, are included as appropriate. A portion of humans is also like this, so it is not listed separately.
立所。由此欲界文即分二。初明本三十六處。魔宮已下釋即彼攝。
從此下三萬二千逾繕那至等活等者。此文意說。地平之下。三萬二千逾繕那。方至等活。等活廣十千逾繕那。次下過四千逾繕那。方至黑繩。黑繩下二千至眾合。如是八那落迦。皆廣十千。下六地獄。相去皆二千。無間地獄底。去地平計一十二萬八千逾繕那。蘇迷盧山入水八萬。此乃過彼四萬八千。以此準知。八熱地獄。深於俱舍。彼說無間底去地平。四萬逾繕那。彼論頌云。此下過二萬。無間深廣同俱舍。水輪雖深八億。依風輪上。金輪復厚三億二萬。在水輪上。故妙高山據彼金輪。今者大來。金在水下。次據金輪。水在金上。雖不言深數。無間之底。既計一千二萬八千。妙高入水。但言八萬。明知妙高不據金輪。半上半下水中浮住。贍部州地。在水之內。深妙高山義甚難悉。七金展轉倍小須彌。何為此州獨深諸類。由有地獄安布不同。惡業者多處所須廣。特深余類此復何愆。俱舍雖不別陳。毗婆沙第一百七十二有三說。一云無間底去此四萬。下二萬是無間。次上一萬九千。次第有餘七。此七一一。縱廣萬逾繕那。恐錯勘草本。次上五百白墡。五百是泥。二云無間同前。次上三萬五千。安立餘七。餘七一一。縱廣五千。次千青土。次千黃土。
【現代漢語翻譯】 現代漢語譯本： 立足之處。由此欲界文便分為兩部分。首先闡明原本的三十六處。魔宮以下的解釋都包含在其中。
從這以下三萬二千由旬（Yojana，古印度長度單位）到等活地獄等等。這段文字的意思是說，地平面之下三萬二千由旬，才到達等活地獄。等活地獄的寬度為一萬由旬。再往下經過四千由旬，才到達黑繩地獄。黑繩地獄往下二千由旬到達眾合地獄。像這樣，八大地獄的寬度都是一萬由旬。下面的六個地獄，彼此相距都是二千由旬。無間地獄的底部，距離地平面總共是十二萬八千由旬。須彌山（Sumeru，佛教宇宙觀中的聖山）入水八萬由旬。這超過了須彌山入水的部分四萬八千由旬。由此可以推知，八熱地獄的深度超過了《俱舍論》（Abhidharmakośakārikā）。《俱舍論》中說無間地獄的底部距離地平面四萬由旬。《俱舍論》的頌文說：『此下過二萬，無間深廣同俱舍。』水輪雖然深達八億由旬，但它依附在風輪之上。金輪又厚達三億二萬由旬，在水輪之上。所以妙高山（即須彌山）是立足於金輪之上。現在的情況大不相同，金輪在水下，然後才是金輪。水在金輪之上。雖然沒有說明深度，但無間地獄的底部既然計算為一十二萬八千由旬，而妙高山入水只說了八萬由旬，很明顯妙高山不是立足於金輪之上，而是半上半下地浮在水中。贍部洲（Jambudvīpa，我們所居住的大陸）的土地，在水之內，深度與妙高山相當，這個道理很難完全明白。七金山（Seven Gold Mountains）層層展開，比小須彌山大很多倍。為什麼只有這個贍部洲特別深於其他洲類呢？這是因為地獄的安置方式不同，作惡業的人多，所以需要更廣闊的處所。特別深於其他洲類又有什麼過錯呢？《俱舍論》雖然沒有詳細陳述，但《毗婆沙論》（Vibhasa）第一百七十二卷有三種說法。一種說法是無間地獄的底部距離這裡四萬由旬，下面二萬由旬是無間地獄，再上面一萬九千由旬，依次有其餘七個地獄。這七個地獄每一個的縱橫都是一萬由旬。恐怕是抄寫草稿時出錯了。再上面五百由旬是白墡（一種白色的土），五百由旬是泥土。第二種說法是無間地獄與前面相同，再上面三萬五千由旬，安置其餘七個地獄。其餘七個地獄每一個的縱橫都是五千由旬。再上面一千由旬是青土，再上面一千由旬是黃土。
【English Translation】 English version: The place to stand. From this, the text on the desire realm is divided into two parts. The first clarifies the original thirty-six places. The explanations below the demon palace are included within them.
From here, thirty-two thousand yojanas (Yojana, an ancient Indian unit of length) down to the Sañjīva hells, etc. This text means that thirty-two thousand yojanas below the earth's surface is where the Sañjīva hells are located. The Sañjīva hells are ten thousand yojanas wide. Further down, after four thousand yojanas, is where the Kālasūtra hells are located. Two thousand yojanas below the Kālasūtra hells are the Sanghata hells. Like this, the eight great hells are all ten thousand yojanas wide. The six hells below are all two thousand yojanas apart. The bottom of the Avīci hell is a total of one hundred twenty-eight thousand yojanas from the earth's surface. Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology) enters the water for eighty thousand yojanas. This exceeds the part where Mount Sumeru enters the water by forty-eight thousand yojanas. From this, it can be inferred that the depth of the eight hot hells exceeds that of the Abhidharmakośakārikā (Treasury of Metaphysics). The Abhidharmakośakārikā says that the bottom of the Avīci hell is forty thousand yojanas from the earth's surface. The verse in the Abhidharmakośakārikā says: 'Below this, passing twenty thousand, Avīci's depth and width are the same as the Kośa.' Although the water wheel is eight hundred million yojanas deep, it relies on the wind wheel. The gold wheel is also three hundred twenty million yojanas thick, above the water wheel. Therefore, Mount Sumeru stands on the gold wheel. The current situation is very different; the gold wheel is under the water, and then comes the gold wheel. The water is above the gold wheel. Although the depth is not specified, since the bottom of the Avīci hell is calculated to be one hundred twenty-eight thousand yojanas, and Mount Sumeru's entry into the water is only said to be eighty thousand yojanas, it is clear that Mount Sumeru does not stand on the gold wheel, but floats in the water, half above and half below. The land of Jambudvīpa (Jambudvīpa, the continent we live on) is within the water, and its depth is comparable to Mount Sumeru, a principle that is difficult to fully understand. The Seven Gold Mountains unfold layer upon layer, many times larger than the small Mount Sumeru. Why is only this Jambudvīpa particularly deeper than other continents? This is because the arrangement of the hells is different; there are many who commit evil deeds, so a wider place is needed. What fault is there in being particularly deeper than other continents? Although the Abhidharmakośakārikā does not state this in detail, the Vibhasa (Commentary) Volume 172 has three explanations. One explanation is that the bottom of the Avīci hell is forty thousand yojanas from here, the lower twenty thousand yojanas are the Avīci hell, and above that, nineteen thousand yojanas, there are the remaining seven hells in order. Each of these seven hells is ten thousand yojanas in length and width. It is feared that there was an error in copying the draft. Above that, five hundred yojanas are white clay (a type of white soil), and five hundred yojanas are mud. The second explanation is that the Avīci hell is the same as before, and above that, thirty-five thousand yojanas, the remaining seven hells are arranged. Each of the remaining seven hells is five thousand yojanas in length and width. Above that, one thousand yojanas are blue soil, and above that, one thousand yojanas are yellow soil.
次千赤土。次千白土。次五百白墡。次五百泥。三云無間在中。餘七圍繞。此贍部州。猶如谷聚。上尖下闊。故得容受。由此經說。四大海水。漸入漸深。雖無評家。俱舍所取不知何者。且看文勢。第三為正。不相違故。余義皆有自宗相違。今者大乘應理為善。八寒地獄。八熱相當大小量同。故不別說。鬼及非天。如前已說。不見近邊亦屬寒文。獨一可爾。
取緣豆子者。即摩訶沒特迦羅。宗輪所云采菽氏也。舊云大目揵連。廣說此緣。如彌勒疏 燒然等三。少分多分全分別也 一聚者不見形容。但見一聚火相故。
色界十八處者。下三定各三。第四定八。無想天即廣果攝。故不別說。並大自在天故成十八。四禪各三天。但言熏修。故唯有漏熏。五凈居天。既言五品雜修故生。明通有漏無漏雜修之法。不異舊說業雖凡位而造。由今無漏。資有漏定。更助故業。令勝上生大自在住處。
由極熏修者。唯無漏修。諸有漏第六識已不現行故。即凡夫位所造。廣果天處業。將入第八地。生廣果天。無漏極熏。資彼先時後報之業。至第十地滿心。方生於彼。華嚴經云。現報利益。受佛位故。后報利益。摩醯首羅智處生故。廣如唯識第七卷疏。並十地論第十二卷。
修禪有三。唯有漏熏下四定。二唯無漏
【現代漢語翻譯】 現代漢語譯本： 次千赤土（連續一千層的紅色土壤）。次千白土（連續一千層的白色土壤）。次五百白墡（接下來是五百層的白色肥沃土壤）。次五百泥（然後是五百層的泥土）。三云無間（三重雲層之間沒有間隙）在地獄的中心。其餘七重圍繞著它。此贍部州（Jambudvipa，我們所居住的大陸），猶如谷堆，上尖下闊，所以能夠容納。由此經典說，四大海水（四大海洋）漸入漸深。雖然沒有評判家，俱舍論（Abhidharmakośa）所採取的觀點不知是哪一個。且看文勢，第三種說法是正確的，因為不相違背。其餘的說法都有各自宗派的矛盾之處。現在大乘的說法應理為善。八寒地獄（八個寒冷地獄）和八熱地獄（八個炎熱地獄）的大小和量相同，所以不分別說明。鬼和非天（Asura，阿修羅）的情況，如前文已經說過。不見近邊也屬於寒地獄的範圍。只有一種情況是可能的。
取緣豆子者（取豆子作為因緣的人），即摩訶沒特迦羅（Mahāmaudgalyāyana，大目犍連），宗輪論（Samayabhedoparacanacakra）中所說的采菽氏。舊譯為大目揵連。詳細解釋這個因緣，如彌勒菩薩的疏解。燒然等三（燒燃等三種情況），是少分、多分、全部分別的意思。一聚者（一堆東西），看不見具體形狀，但只看見一堆火焰的景象。
十八處者（十八界），下三定（初禪、二禪、三禪）各有三界，第四禪有八界。無想天（Asañjñāsatva）包含在廣果天（Bṛhatphala）中，所以不單獨說明。加上大自在天（Maheśvara），就成了十八界。四禪各有三天，但只說是熏修，所以只有有漏的熏習。五凈居天（Śuddhāvāsa），既然說是五品雜修而生，說明既有有漏也有無漏的雜修之法，與舊說不同，業雖然是凡夫位所造，但由於現在的無漏功德，資助有漏的禪定，更加幫助過去的業力，使之勝妙，往生到大自在天的住處。
由極熏修者（由於極度的熏修），只有無漏的修行。因為有漏的第六識已經不現行了。即凡夫位所造的廣果天處的業，將要進入第八地時，生到廣果天。無漏的極度熏修，資助他先前所造的后報之業，直到第十地圓滿時，才生到那裡。《華嚴經》說，現報的利益，是因為證得佛位；后報的利益，是因為摩醯首羅（Maheśvara）的智慧處所而生。詳細內容見《唯識論》第七卷疏，以及《十地論》第十二卷。
修禪有三（修禪有三種情況）：只有有漏的熏修下四禪。二是隻有無漏的熏修。
【English Translation】 English version: Next are a thousand layers of red earth. Next are a thousand layers of white earth. Next are five hundred layers of white fertile soil. Next are five hundred layers of mud. Three clouds without gaps are in the center of the hells. The remaining seven surround it. This Jambudvipa (the continent we inhabit) is like a pile of grain, pointed at the top and wide at the bottom, so it can accommodate. Therefore, the sutras say that the four great oceans gradually become deeper and deeper. Although there are no commentators, it is not known which view the Abhidharmakośa takes. Let's look at the textual meaning; the third statement is correct because it does not contradict. The remaining statements have contradictions within their own schools. Now, the Mahayana statement is reasonable and good. The eight cold hells and the eight hot hells are the same in size and quantity, so they are not described separately. The situation of ghosts and Asuras (non-gods) has been described earlier. 'Not seeing the near side' also belongs to the scope of the cold hells. Only one situation is possible.
'The one who takes beans as a condition' is Mahāmaudgalyāyana (Great Maudgalyayana), who is called 'the bean picker' in the Samayabhedoparacanacakra. The old translation is Great Maudgalyayana. A detailed explanation of this condition is found in the commentary of Maitreya Bodhisattva. 'Burning, etc., three' means partial, large, and complete distinctions. 'A pile' means that the specific shape is not visible, but only a pile of flames is seen.
'The eighteen realms' are: the lower three dhyanas (first dhyana, second dhyana, third dhyana) each have three realms, and the fourth dhyana has eight realms. The Asañjñāsatva (non-perception realm) is included in the Bṛhatphala (great fruit realm), so it is not described separately. Adding Maheśvara (Great自在天), it becomes eighteen realms. The four dhyanas each have three heavens, but it is only said to be熏修 (cultivation), so there is only cultivation with outflows. The Śuddhāvāsa (pure abodes), since it is said to be born from mixed cultivation of five qualities, it shows that there is a method of mixed cultivation with both outflows and without outflows, which is different from the old saying. Although the karma is created in the position of ordinary beings, due to the present merit without outflows, it assists the dhyana with outflows, further helping the past karma, making it superior, and being reborn in the abode of Maheśvara.
'Due to extreme cultivation' means only cultivation without outflows. Because the sixth consciousness with outflows is no longer manifest. That is, the karma of the Bṛhatphala realm created in the position of ordinary beings, when about to enter the eighth ground, is born in the Bṛhatphala realm. The extreme cultivation without outflows assists the karma of future retribution created earlier, and only when the tenth ground is complete is one born there. The Avataṃsaka Sūtra says that the benefit of present retribution is because of attaining the Buddha position; the benefit of future retribution is because of being born in the wisdom abode of Maheśvara. Detailed content can be found in the commentary of the seventh volume of the Vijñaptimātratāsiddhi, and the twelfth volume of the Daśabhūmika Sūtra.
There are three types of meditation: only cultivation with outflows in the lower four dhyanas. Second, only cultivation without outflows.
。八地以上變易生死。三有漏無漏。如前所說。五凈居業。變易生死。七地已前二乘。俱通有漏無漏。無明為緣故所起定唯無漏。八地已上唯無漏。不起無明故。
無色界有處所者。業果異故。即于入定死處而施設故 無處所者。謂無色身。或現定色故名有處所。無異熟身故名無處所。
第三有情量中。文分五。一人。二天。三地獄。四非天。五無色界。此州身量。壽長時大。壽短時小。大小雖殊。然隨自身三肘半量。故量不定。東州決定自身三肘半。西北二州亦隨自身三肘半量。然展轉大。俱舍第十一與此不同。彼云。贍部州人量。三肘半四肘東西北州人倍倍增如次。彼說此州或三肘半四肘。東州八肘。西州十六肘。北州三十二肘。今說轉大不言倍增。以不定故。
三十三天增一足者。足謂分也。分一俱盧舍為四分。四分之中一分。復分為四分。增此一分故言一足。下言增一足者。其義亦然。顯知足天半俱盧舍餘一分。樂化天餘二分。他化天身餘三分 或有釋言一足者。即俱盧舍分為四分。一分之中復分為二。足此二中之一分。故言一足。即顯知足天身半俱盧舍余半分。樂化天身一俱盧舍中三分。他化天身三分余半減一俱盧舍也。俱舍不同。彼云欲天俱盧舍四分一一增。乃至他化天一俱盧舍半。
【現代漢語翻譯】 現代漢語譯本：八地（指菩薩八地）以上的菩薩所經歷的是變易生死。三界（欲界、色界、無色界）中的有漏和無漏，如前文所說。五凈居天（色界頂天的五種天）的眾生經歷的是變易生死。七地（指菩薩七地）及以前的二乘（聲聞乘和緣覺乘），既有有漏也有無漏。以無明為緣故所產生的定，唯是無漏。八地以上的菩薩唯是無漏，因為不再生起無明。
無處所（沒有固定處所）的原因是，業果不同。因為在入定死亡的地方而施設（安立）。沒有處所，指的是無色身的眾生。或者因為顯現定中的色身，所以名為有處所。因為沒有異熟身，所以名為無處所。
第三，關於有情的身量，文中分為五類：人、天、地獄、非天、無色。此贍部洲（我們所居住的洲）的身量，壽命長的時候身量大，壽命短的時候身量小。大小雖然不同，但都隨自身的三肘半來衡量，所以身量不定。東勝身洲的身量決定是自身的三肘半。西牛貨洲和北俱盧洲的身量也隨自身的三肘半來衡量，但逐漸增大。《俱舍論》第十一卷與此不同，其中說，贍部洲人的身量是三肘半到四肘，東西北三洲人的身量依次倍增。彼論說此贍部洲的身量或者三肘半或者四肘，東勝身洲八肘，西牛貨洲十六肘，北俱盧洲三十二肘。現在這裡說逐漸增大，但不說倍增，因為身量不定。
三十三天（欲界六天中的第二天）增加一足，這裡的『足』指的是『分』。將一俱盧舍（長度單位）分為四分，四分之中的一分，再分為四分，增加這四分之一分，所以說增加一足。下文說增加一足，意思也是這樣。顯示知足天（欲界第四天）的身量是半俱盧舍多一分。樂化天（欲界第五天）的身量是一俱盧舍多二分。他化自在天（欲界第六天）的身量是一俱盧舍多三分。或者有人解釋說，一足，就是將一俱盧舍分為四分，一分之中再分為二分，增加這二分之一分，所以說增加一足。即顯示知足天的身量是半俱盧舍多半分。樂化天的身量是一俱盧舍少三分。他化自在天的身量是三分多半分，減去一俱盧舍。這與《俱舍論》不同。《俱舍論》說欲界諸天的身量在一俱盧舍的基礎上，每一天增加四分之一，乃至他化自在天是一俱盧舍半。
【English Translation】 English version: Bodhisattvas above the Eighth Ground (Eighth Bhumi) experience change and transformation birth and death (Parināma-maraṇa). The contaminated (āsrava) and uncontaminated (anāsrava) in the Three Realms (Trailokya) are as previously described. Beings in the Five Pure Abodes (Śuddhāvāsa) experience change and transformation birth and death. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) before the Seventh Ground (Seventh Bhumi) have both contaminated and uncontaminated. The samādhi arising from ignorance (avidyā) is only uncontaminated. Bodhisattvas above the Eighth Ground are only uncontaminated because they no longer generate ignorance.
The reason for having no fixed location (anāyatana) is due to the difference in karmic results. Because it is established (designated) at the place of death in samādhi. Having no location refers to beings with formless bodies (arūpī). Or because they manifest form bodies in samādhi, they are called having a location. Because they do not have resultant bodies (vipāka-kāya), they are called having no location.
Third, regarding the measurement of sentient beings, the text is divided into five categories: humans, gods, hell beings, asuras, and formless beings. The body size of this Jambudvīpa (the continent we inhabit) is large when the lifespan is long, and small when the lifespan is short. Although the sizes differ, they are all measured by three and a half cubits of their own body, so the size is not fixed. The body size of Purvavideha (Eastern Continent) is definitely three and a half cubits of their own body. The body sizes of Aparagodānīya (Western Continent) and Uttarakuru (Northern Continent) are also measured by three and a half cubits of their own body, but gradually increase. The eleventh volume of the Abhidharmakośa differs from this, stating that the body size of people in Jambudvīpa is three and a half to four cubits, and the body sizes of the eastern, western, and northern continents increase by multiples in sequence. That treatise says that the body size of this Jambudvīpa is either three and a half or four cubits, Purvavideha is eight cubits, Aparagodānīya is sixteen cubits, and Uttarakuru is thirty-two cubits. Now it is said here that they gradually increase, but it does not say multiples, because the body size is not fixed.
The Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm) increase by one 'foot,' where 'foot' refers to 'part.' Divide one krosha (a unit of length) into four parts, and divide one of the four parts into four parts again. Adding this one-quarter part is why it is said to increase by one 'foot.' The following statement of increasing by one 'foot' has the same meaning. It shows that the body size of the Tuṣita Heaven (the fourth heaven of the desire realm) is half a krosha plus one part. The body size of the Nirmāṇarati Heaven (the fifth heaven of the desire realm) is one krosha plus two parts. The body size of the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) is one krosha plus three parts. Or some explain that one 'foot' means dividing one krosha into four parts, and dividing one of the four parts into two parts again, adding this one-half part is why it is said to increase by one 'foot.' That is, it shows that the body size of the Tuṣita Heaven is half a krosha plus half a part. The body size of the Nirmāṇarati Heaven is one krosha minus three parts. The body size of the Paranirmitavasavartin Heaven is three parts plus half a part, minus one krosha. This differs from the Abhidharmakośa. The Abhidharmakośa says that the body sizes of the desire realm gods increase by one-quarter of a krosha for each heaven, up to one and a half kroshas for the Paranirmitavasavartin Heaven.
余皆同此 問若依俱舍。梵王壽一切半。量一逾繕那半。大乘既以六十劫為一劫。何故梵王不說一逾繕那半為一耶。答劫是時名。隨法即施。逾繕那是份量。不可輒說。
無雲減三者。無量光天四逾繕那。極光凈天八。少凈十六。無量凈三十二。遍凈六十四。無雲一百二十五。以減三故。如是倍倍增。乃至色究竟天。身長萬六千逾繕那。業不同故。身量有殊。不可徴詰。不說無間身量。遍處故知小也。非天亦然。不同余宗大地獄唯在此下。餘三有獨一及近邊。業勝故。說造惡業來入此地獄中。
第四壽建立中分三。初別明三界壽。二明有中夭。三明滓身。欲界分七。一人。二天。三大那落迦。四非天。五傍生鬼。六寒那落迦。七近邊獨一。由善惡業品類不同。壽量亦別。應細(此數易而不論)。
第五受用建立中分二。初標三門。后隨別釋。別釋之中。復分為四。一明受苦。二又於四種那落迦中無有樂受下。明受樂。三總明苦樂勝劣差別。四複次三界有情所依之身下。勸厭三界欣求無漏 受苦中復分為二。初明三界苦。后明無漏非苦。初中復二。初明欲界苦。后色無色界苦。欲界中分二。初略明五趣苦。后廣明五趣苦。廣即分五苦。地獄苦中。復分為四。一解大那落迦。二近邊。三寒。四孤獨 眾
【現代漢語翻譯】 現代漢語譯本：其餘的都與此相同。問：如果按照《俱舍論》所說，梵王的壽命是一切眾生的一半，身量是一逾繕那半。大乘佛教既然以六十劫為一劫，為什麼梵王不說一逾繕那半為一呢？答：劫是時間的名稱，可以隨順法理而施設。逾繕那是份量的單位，不可隨意更改。
無雲天減三者：無量光天的身量是四逾繕那，極光凈天是八逾繕那，少凈天是十六逾繕那，無量凈天是三十二逾繕那，遍凈天是六十四逾繕那，無雲天是一百二十五逾繕那，因為減了三。像這樣倍倍增加，乃至色究竟天，身長一萬六千逾繕那。因為業力不同，身量也有差別，不可質疑。不說無間地獄的身量，是因為它遍佈各處，可知其小。非天也是這樣。不同於其他宗派認為大地獄只在此之下，其餘三有獨一地獄和近邊地獄。因為造惡業的力量強大，所以說造惡業的人會來到這些地獄中。
第四，在壽命的建立中分為三部分。首先分別說明三界的壽命，其次說明有中夭，最後說明滓身。欲界分為七種：一人，二天，三大那落迦（Mahānaraka，大地獄），四非天（Asura，阿修羅），五傍生鬼（Tiryagyoni，畜生道），六寒那落迦（Śīta-naraka，寒冰地獄），七近邊獨一地獄。由於善惡業的品類不同，壽命的長短也不同。（這些數字容易理解，所以不詳細論述）。
第五，在受用的建立中分為兩部分。首先標出三個門類，然後分別解釋。在分別解釋中，又分為四個部分。一是說明受苦，二是在四種那落迦中沒有樂受，說明受樂，三是總的說明苦樂的勝劣差別，四是再次說明三界有情所依之身，勸勉厭離三界，欣求無漏之法。在受苦中又分為兩部分。首先說明三界的苦，然後說明無漏之法並非苦。在三界的苦中又分為兩部分。首先略略說明五趣的苦，然後廣闊的說明五趣的苦。廣闊的說明就是分為五苦。在地獄苦中，又分為四個部分。一是解釋大那落迦（Mahānaraka，大地獄），二是近邊地獄，三是寒冰地獄，四是孤獨地獄。
【English Translation】 English version: The rest are the same as this. Question: If according to the Kośa (Abhidharmakośabhāṣya, Treasury of Knowledge), the lifespan of a Brahma king is half of all beings, and his height is one and a half yojanas (unit of distance). Since Mahayana Buddhism considers sixty kalpas (aeon) as one kalpa, why doesn't the Brahma king say one and a half yojanas as one? Answer: Kalpa is a name for time, which can be applied according to the Dharma. Yojana is a unit of measurement, which cannot be arbitrarily changed.
Those who are reduced by three in the Cloudless Heaven: the height of the Immeasurable Light Heaven is four yojanas, the Utmost Pure Light Heaven is eight, the Minor Pure Heaven is sixteen, the Immeasurable Pure Heaven is thirty-two, the Universal Pure Heaven is sixty-four, and the Cloudless Heaven is one hundred and twenty-five, because it is reduced by three. Increasing in this way, up to the Akanistha Heaven (highest of the form realm), the body length is sixteen thousand yojanas. Because of different karmas, the body sizes are different and cannot be questioned. The body size of the Avīci Hell (uninterrupted hell) is not mentioned because it is pervasive, indicating it is small. The Asuras (demigods) are also like this. Unlike other schools that believe the great hells are only below this, the other three have solitary hells and neighboring hells. Because the power of creating evil karma is strong, it is said that those who create evil karma come to these hells.
Fourth, in the establishment of lifespan, it is divided into three parts. First, separately explain the lifespans of the three realms; second, explain premature death; and third, explain the impure body. The desire realm is divided into seven types: one, humans; two, gods; three, the great narakas (Mahānaraka, great hells); four, asuras (demigods); five, tiryagyoni (animals); six, cold narakas (Śīta-naraka, cold hells); and seven, neighboring solitary hells. Due to the different categories of good and evil karma, the length of lifespan also varies. (These numbers are easy to understand and will not be discussed in detail).
Fifth, in the establishment of enjoyment, it is divided into two parts. First, mark out the three categories, and then explain them separately. In the separate explanations, it is further divided into four parts. One is to explain suffering; two is that there is no joy in the four types of narakas, explaining enjoyment; three is to generally explain the differences between the superiority and inferiority of suffering and joy; and four is to explain again the bodies on which sentient beings in the three realms rely, exhorting to be disgusted with the three realms and to seek unconditioned Dharma. In suffering, it is divided into two parts. First, explain the suffering of the three realms, and then explain that unconditioned Dharma is not suffering. In the suffering of the three realms, it is divided into two parts. First, briefly explain the suffering of the five destinies, and then broadly explain the suffering of the five destinies. The broad explanation is divided into five sufferings. In the suffering of hell, it is divided into four parts. One is to explain the great narakas (Mahānaraka, great hells), two is the neighboring hells, three is the cold hells, and four is the solitary hells.
合有三。一兩頭頸。二鐵槽壓。三上下山 號叫有三。謂燒熱極燒然等者。少分多分全分別故。下皆準知 燒熱有三。一鐵熱薄二鐵串貫。三鐵棒打 極燒熱有三。一三支串貫。二鐵鎖纏裹。三沸湯煎煮 無間有六。一四方火刺。二鐵炭揃簸。三上下鐵山。四鐵釘釘舌。五鐵丸燒口。六洋銅灌之 近邊四圍者。謂煻煨尸糞鋒刃烈河 鋒刃有三。一刀刃路。二釰葉林。三鐵刺林獄卒狗烏蠰炬吒蟲等。二十唯識。敘諸宗不同。薩婆多師經部大乘。說是非情。然少差別。上座部師說為情類。廣如彼破。
娘矩吒蟲身長一尺。身白頭黑。設拔末梨。狀如皂筴樹形多諸刺故。
寒中三種色為別者。苦具輕重如次不同。出聲有異。
地獄唯在此州下有。余處皆無。極重惡生唯此州故。餘二州斷善作無間業。來此受苦。婆沙說三州皆有邊地獄及獨一地獄。有說言二州有此二地獄。非北州。凈樂處故。
鬼中口或如鐵或如炬不者。如針之小不受食故。吐火如炬。自燒然故。其頸多癭。不能自持。常挭塞故。其腹寬大。持不能勝。鎮曰饑虛。縱食難滿。故多受苦。
人苦有八。第四逼切追求攝受等。苦者打罵逼切未得。追求得已攝受守護等苦。
由有廣大福聚成熟及廣大五欲天子生時者。梵行大德
【現代漢語翻譯】 現代漢語譯本 合有三：一是兩頭頸，二是鐵槽壓，三是上下山。號叫有三：指燒熱極、燒然等，因少分、多分、全分而有區別。以下皆可準此理解。 燒熱有三：一是鐵熱薄，二是鐵串貫，三是鐵棒打。極燒熱有三：一是三支串貫，二是鐵鎖纏裹，三是沸湯煎煮。 無間有*：一是方火刺，二是鐵炭齊簸，三是上下鐵山，四是鐵釘釘舌，五是鐵丸燒口，六是洋銅灌之。近邊四圍者：指煻煨、尸糞、鋒刃、烈河。 鋒刃有三：一是刀刃路，二是劍葉林，三是鐵刺林。獄卒、狗、烏蠰、炬吒蟲等。《二十唯識》敘述諸宗不同：薩婆多師（Sarvastivadins，一切有部）、經部（Sautrantika）、大乘（Mahayana）說這是非情（無情識之物），然少有差別。上座部師（Theravadins）說為情類（有情識之物），詳細內容如彼破斥。 娘矩吒蟲（Nirayapala）：身長一尺，身白頭黑。設拔末梨（Simbali tree），形狀如皂莢樹，樹形多刺。 寒中三種色為別者：苦具輕重依次不同，出聲有異。 地獄唯在此州下有，其餘地方皆無。極重惡生唯有此州。其餘二州斷善作無間業，來此受苦。婆沙（Vibhasa）說三州皆有邊地獄及獨一地獄。有說二州有此二地獄，而非北州，因其為凈樂之處。 鬼中口或如鐵或如炬：因為像針一樣小，無法進食。吐火如炬：因為自身燃燒。其頸多癭：不能自己支撐，常常堵塞。其腹寬大：無法承受，總是飢餓。即使進食也很難滿足，所以多受苦。 人苦有八：第四是逼切追求、攝受等苦，指打罵逼切未得，追求得到后攝受守護等苦。 由有廣大福聚成熟及廣大五欲天子生時者：梵行大德。
【English Translation】 English version There are three combinations: first, two necks; second, iron trough pressing; third, ascending and descending mountains. There are three kinds of screaming: referring to burning heat, extreme burning, etc., which are distinguished by small, large, and complete portions. The following can all be understood accordingly. There are three kinds of burning heat: first, thin iron heat; second, iron skewer piercing; third, iron rod beating. There are three kinds of extreme burning heat: first, three-pronged skewer piercing; second, iron chain wrapping; third, boiling water cooking. Avici (Avici Hell) has : first, square fire thorns; second, iron charcoal sifting; third, ascending and descending iron mountains; fourth, iron nails nailing the tongue; fifth, iron balls burning the mouth; sixth, molten copper pouring. Those near the periphery refer to embers, corpse feces, sharp blades, and fierce rivers. There are three kinds of sharp blades: first, knife-edge road; second, sword-leaf forest; third, iron thorn forest. Jailers, dogs, crow-like creatures, Nirayapala (hell guardians), etc. The Twenty Verses (Vijnaptimatrata-siddhi)* narrates the differences among various schools: Sarvastivadins (Sarvastivadins), Sautrantika (Sautrantika), and Mahayana (Mahayana) say that these are non-sentient (inanimate objects), but there are slight differences. Theravadins (Theravadins) say that they are sentient beings (animate objects), and the details are as described in their refutations. Nirayapala (Nirayapala): The body is one foot long, the body is white, and the head is black. Simbali tree (Simbali tree), shaped like a Gleditsia sinensis tree, with many thorns on the tree. Among the cold hells, the three colors are different: the severity of the suffering differs in order, and the sounds produced are different. Hell exists only below this continent; it does not exist anywhere else. Extremely heavy evil beings exist only in this continent. The other two continents sever good and commit Avici karma, and come here to suffer. Vibhasa (Vibhasa) says that all three continents have border hells and solitary hells. Some say that two continents have these two hells, but not the northern continent, because it is a place of pure joy. Among ghosts, the mouth is either like iron or like a torch: because it is as small as a needle, it cannot take food. Spewing fire like a torch: because it burns itself. Its neck has many goiters: it cannot support itself and is often blocked. Its abdomen is wide: it cannot bear it and is always hungry. Even if it eats, it is difficult to be satisfied, so it suffers a lot. There are eight kinds of human suffering: the fourth is the suffering of pressing pursuit, acceptance, etc., referring to the suffering of being beaten and pressed without obtaining, and the suffering of acceptance and protection after obtaining. Because of the maturation of vast accumulations of merit and the birth of vast five-desire gods: virtuous practitioners of pure conduct.
天子生時。名大福聚天生。非梵行者。俱於五欲廣大受用。名廣大天。
斫截破壞者。此唯在彼地。若諸天余皆通有。
四種蘇陀味者。謂青黃赤白四色妙味。彼文自釋。
又諸非天天趣攝者。諸教不同。如法花第一疏會釋。今依大乘。此文自會。唯是天趣。佛地論與此文同。
色無色界有煩惱障故等者。由有煩惱故於死不自在。尚有死由有障。即長壽天難故。于住正法不自在。
又於四種那落迦中下。明受樂分三。三界別故。初在此卷。后二在第五。欲界分三。地獄為一。鬼畜人為二。天為三 四種地獄者。謂八熱。八寒。近邊。獨一 三種餓鬼者。即前所說三種餓鬼。無樂受者。乃至等流樂亦皆無有。世親攝論說有等流樂者。唯識第五會云。應知彼依隨轉理說。隨薩婆多等。或彼通說余雜受處。無異熟樂。名純苦故。此說除地獄余鬼畜生。亦有等流樂。無異熟樂名為純苦。故此文云。大力鬼傍生人。有資具樂。此中無樂。唯言三鬼。抉擇即言一分傍生。亦名純苦者。傍生雖實爾。無別相可標。略而不說。
七寶中。五情。二非情。謂輪寶珠寶。此二天帝所有。下應輪王。像寶。即前非天脅中。善住龍王五百子之中一子。馬寶。亦是天帝龍馬。女臣兵三。亦皆天帝之臣妾也。
【現代漢語翻譯】 現代漢語譯本：天子出生時，名為大福聚天生（Dafuju Tiansheng）。不是修行梵行的人，都在五種慾望中廣泛地享受，名為廣大天（Guangda Tian）。
斫截破壞，這種行為只存在於地獄道。如果說是諸天，那麼其他各道都普遍存在。
四種蘇陀味，指的是青、黃、赤、白四種美妙的味道。原文自己解釋了。
還有那些不屬於天道的眾生，各種教派的說法不同。如《法華經第一疏》的會釋。現在依照大乘的觀點，這段文字自己會解釋。只有天道。佛地論與這段文字的觀點相同。
因為色界和無色界有煩惱障等等原因，由於有煩惱，所以在死亡時不能自在。尚且有死亡是因為有障礙。即便是長壽天也很難，所以在安住于正法時不能自在。
又在四種那落迦（Naraka，地獄）中，說明感受快樂的部分分為三類。因為三界不同。最初在本卷中，后兩種在第五卷。欲界分為三類，地獄為一類，鬼、畜生、人為二類，天為三類。四種地獄，指的是八熱地獄、八寒地獄、近邊地獄、獨一地獄。三種餓鬼，就是前面所說的三種餓鬼。沒有快樂感受的，乃至等流的快樂也都沒有。世親（Vasubandhu）的《攝論》說有等流的快樂，唯識第五會說，應該知道那是依據隨轉理說的。隨順薩婆多（Sarvastivada）等。或者那是通說其他的雜受之處，沒有異熟樂，名為純苦。這裡說除了地獄，其餘的鬼、畜生也有等流的快樂，沒有異熟樂，名為純苦。所以這段文字說，大力鬼、傍生、人，有資具樂。這裡沒有快樂，只說三種鬼。抉擇說一部分傍生，也名為純苦。傍生雖然確實如此，但沒有別的相可以標明，所以省略不說。
七寶中，五種是有情，兩種是非情。指的是輪寶和珠寶，這兩種是天帝（Deva）所有的。下面應該是輪王（Cakravartin）。像寶，就是前面非天（Asura）脅中的善住龍王（Nagaraja）五百個兒子中的一個兒子。馬寶，也是天帝的龍馬。女臣和兵臣，也都是天帝的臣妾。
【English Translation】 English version: When a celestial being is born, they are named Dafuju Tiansheng (Great Fortune Accumulation Heavenly Birth). Those who do not practice Brahmacharya (梵行, pure conduct) widely enjoy the five desires and are named Guangda Tian (Vast Heaven).
Chopping, cutting, and destroying only exist in that hell realm. If we are talking about the devas (天, gods), then it is common in all other realms.
The four kinds of Sudha flavors refer to the four wonderful flavors of blue, yellow, red, and white. The text itself explains this.
Also, those beings not included in the deva realm are described differently in various teachings. As explained in the commentary on the first chapter of the Lotus Sutra. Now, according to the Mahayana view, this passage explains itself. Only the deva realm is considered. The Yogacarabhumi-sastra (佛地論) agrees with this passage.
Because the Form Realm and Formless Realm have afflictive obstructions, etc., due to having afflictions, they are not free at the time of death. They still have death because they have obstructions. Even the long-lived devas find it difficult, so they are not free to abide in the correct Dharma.
Furthermore, within the four types of Naraka (地獄, hells), it is explained that the portions of experiencing pleasure are divided into three categories. This is because the three realms are different. The first is in this volume, and the latter two are in the fifth volume. The Desire Realm is divided into three categories: hells are one category, ghosts, animals, and humans are the second category, and devas are the third category. The four types of hells refer to the eight hot hells, the eight cold hells, the bordering hells, and the solitary hells. The three types of hungry ghosts are the three types of hungry ghosts mentioned earlier. Those who have no experience of pleasure, even the pleasure of equal flow, do not have it. Vasubandhu's Compendium of Abhidharma (攝論) says that there is pleasure of equal flow. The fifth chapter of the Consciousness-only commentary says that it should be known that it is based on the principle of following transformation. Following the Sarvastivada school, etc. Or it is a general explanation of other places of mixed experience, without Vipaka (異熟, resultant) pleasure, and is called pure suffering. This says that, except for hells, other ghosts and animals also have pleasure of equal flow, without Vipaka pleasure, and are called pure suffering. Therefore, this passage says that powerful ghosts, animals, and humans have the pleasure of resources. There is no pleasure here, only the three types of ghosts are mentioned. The Determination (抉擇) says that a portion of animals is also called pure suffering. Although animals are indeed like this, there is no other characteristic that can be marked, so it is omitted.
Among the seven treasures, five are sentient beings and two are non-sentient beings. These refer to the wheel treasure and the jewel treasure, both of which belong to the Deva (天帝, god). Below should be the Cakravartin (輪王, wheel-turning king). The elephant treasure is one of the five hundred sons of the Good Abiding Nagaraja (龍王, dragon king) in the flank of the Asura (非天, demigod) mentioned earlier. The horse treasure is also the dragon horse of the Deva. The female minister and the military minister are also consorts and ministers of the Deva.
后之五寶。下生閻浮。以應輪帝。輪帝化息還死歸天。餘二俱從天中應下。輪寶。即騰空摧敵。千輻金成。眾寶雕飾。像寶。七支櫡地。輪王乘之。騰空自在。馬寶。朱鬘髦尾。亦能騰空。王乘駿遠。珠寶能放光明。所求皆雨。女寶。柔軟無骨。端嚴美麗。不生子息。生知後宮。主藏臣寶。敦信無二。能知伏藏。主兵臣寶。經緯之才。止戈之用。動身奮怒。四兵雲集。所向無前。御𡨥警衛。如華嚴經具陳其事。餘三輪王。雖皆輪應銀銅鐵別。亦無餘寶。
天趣之中分四。初總明諸天樂。二明非天樂。三明北州樂。與天相似故便說之。四明帝釋別受樂相。初文之中。復四。一外潔不臭。二內無腑藏。三臺觀莊嚴。四十種隨欲。
北州中竟無系屬決定勝進者。由習無我故無系屬。于衣食等不起我所。由此當來決定勝進。彼洲定有生天后報業。無我觀前修十善業。故此言決定當得勝進。有處說彼有後報業定墮鬼中。未審誠說。
第四文中有十。天者四園。一繢車。綺飾車處。二粗澀。戰器戰場。三和雜。受欲樂處。四喜林。游肆之處。其四勝地四園。各一或四色地。其善法堂。圓成樹喜林園等。所起因緣。如宗輪疏中敘帝釋之因起也 如意石者。稱可天心故也。
第五卷
上辨欲界樂。下辨
【現代漢語翻譯】 現代漢語譯本 後來的五種寶物。降生在閻浮提（Jambudvipa，指我們所居住的這個世界），爲了應合轉輪聖王（Cakravartin）。轉輪聖王化度眾生完畢，去世后迴歸天界。其餘兩種寶物也從天界應時降下。輪寶（Cakra-ratna），能夠騰空飛行，摧毀敵人，由一千個輻條的黃金構成，用各種寶物雕飾。像寶（Hasti-ratna），七個肢體支撐在地上，轉輪王乘坐它，騰空自在。馬寶（Asva-ratna），有紅色的鬃毛和尾巴，也能騰空飛行。國王乘坐它，奔馳遙遠的路程。珠寶（Mani-ratna）能夠放出光明，所祈求的東西都會像下雨一樣降臨。女寶（Stri-ratna），身體柔軟沒有骨頭，端莊美麗，不生育子女，天生就知道後宮的事情。主藏臣寶（Parinayaka-ratna），忠誠守信，沒有二心，能夠知道伏藏的地點。主兵臣寶（Senapati-ratna），具有經緯之才，懂得止息戰爭的用法。一動身奮怒，四種軍隊就會像云一樣聚集，所向無前，負責禦敵警戒和保衛。這些事情在《華嚴經》（Avatamsaka Sutra）中有詳細的陳述。其餘三種轉輪王，雖然都是轉輪應世，但輪寶分別是銀、銅、鐵製成，也沒有其餘的寶物。 天界之中分為四部分。首先總的說明諸天的快樂。第二說明非天（Asura）的快樂。第三說明北俱盧洲（Uttarakuru）的快樂，因為它與天界相似，所以順便說明。第四說明帝釋天（Indra）特別享受快樂的相狀。最初的經文中，又分為四點。第一是外表潔凈沒有臭味。第二是體內沒有腑臟。第三是樓臺亭閣裝飾莊嚴。第四是十種隨心所欲的享受。 在北俱盧洲中，最終沒有被束縛，能夠決定勝進的人。因為習慣於無我（Anatta）的觀念，所以沒有被束縛。對於衣服食物等不起『我的』這種執著。因此將來一定能夠決定勝進。那個洲一定有生天后的果報業。在無我觀之前修習十善業（Dasakusala）。因此這裡說一定能夠得到勝進。有的地方說他們有後報業，一定會墮入鬼道之中。不知道這種說法是否真實。 第四段經文中有十點。天人的四個花園。第一是繢車園（Citraratha），用綺麗的裝飾來裝飾車乘的地方。第二是粗澀園（Rusaka），有戰器和戰場。第三是和雜園（Misraka），是享受慾望快樂的地方。第四是喜林園（Nandana），是遊玩嬉戲的地方。這四個殊勝的地方和四個花園，各自有一種或四種顏色的土地。關於善法堂（Sudharma Hall）、圓成樹（Parinispatti Tree）、喜林園（Nandana Grove）等所產生的因緣，就像《宗輪疏》（Abhidharmasamuccaya）中所敘述的帝釋天（Indra）的因緣一樣。如意石（Cintamani）的意思是，能夠稱合天人的心意。 第五卷 上面辨析欲界（Kama-dhatu）的快樂，下面辨析...
【English Translation】 English version The later five treasures. Born in Jambudvipa (the world we live in), to correspond to the Cakravartin (Wheel-Turning King). The Cakravartin transforms sentient beings and then dies, returning to the heavens. The remaining two treasures also descend from the heavens in response to the time. The Cakra-ratna (Wheel Treasure) can fly in the sky and destroy enemies. It is made of gold with a thousand spokes and decorated with various treasures. The Hasti-ratna (Elephant Treasure) has seven limbs supporting it on the ground. The Wheel-Turning King rides it, freely flying in the sky. The Asva-ratna (Horse Treasure) has red mane and tail, and can also fly in the sky. The king rides it, traveling great distances. The Mani-ratna (Jewel Treasure) can emit light, and whatever is requested will descend like rain. The Stri-ratna (Woman Treasure) has a soft, boneless body, is dignified and beautiful, and does not bear children. She is born knowing the affairs of the harem. The Parinayaka-ratna (Treasurer Treasure) is loyal and trustworthy, without duplicity, and can know the location of hidden treasures. The Senapati-ratna (Military General Treasure) has the talent of strategy and knows the use of stopping wars. With a movement of his body and anger, four types of armies will gather like clouds, advancing without resistance, responsible for defending and guarding. These matters are described in detail in the Avatamsaka Sutra (Flower Garland Sutra). The remaining three Wheel-Turning Kings, although they are all incarnations of the Wheel-Turning King, have wheels made of silver, copper, and iron respectively, and do not have the other treasures. The heavens are divided into four parts. First, a general explanation of the joys of the heavens. Second, an explanation of the joys of the Asuras (non-heavenly beings). Third, an explanation of the joys of Uttarakuru (Northern Kurus), because it is similar to the heavens, so it is explained in passing. Fourth, an explanation of the special enjoyment of Indra (Lord Sakra). In the initial text, it is further divided into four points. First, the external appearance is clean and without odor. Second, there are no internal organs in the body. Third, the pavilions and towers are decorated with solemnity. Fourth, there are ten kinds of enjoyments as desired. In Uttarakuru, there are ultimately no beings who are bound and can definitely advance. Because they are accustomed to the concept of Anatta (no-self), they are not bound. They do not have the attachment of 'mine' to clothing, food, etc. Therefore, in the future, they will definitely be able to advance. That continent certainly has the karmic retribution of being born in the heavens. Before the contemplation of no-self, they cultivate the Dasakusala (ten wholesome actions). Therefore, it is said here that they will definitely be able to advance. Some places say that they have future retribution and will definitely fall into the realm of ghosts. It is not known whether this statement is true. There are ten points in the fourth passage. The four gardens of the devas. First, Citraratha (Adorned Chariot Garden), a place to decorate chariots with beautiful ornaments. Second, Rusaka (Harsh Garden), with war instruments and battlefields. Third, Misraka (Mixed Garden), a place to enjoy the pleasures of desire. Fourth, Nandana (Joyful Forest Garden), a place for playing and frolicking. These four excellent places and four gardens each have one or four colors of land. Regarding the causes and conditions of the Sudharma Hall (Hall of Good Dharma), the Parinispatti Tree (Perfected Tree), and the Nandana Grove (Joyful Forest), it is like the causes and conditions of Indra (Lord Sakra) described in the Abhidharmasamuccaya (Compendium of Abhidharma). The meaning of Cintamani (Wish-Fulfilling Jewel) is that it can fulfill the wishes of the devas. Volume Five Above, the joys of the Kama-dhatu (desire realm) are distinguished, and below, the...
色界 初靜慮受離生喜樂等者。顯揚第二云。離者謂由修習。對治除斷所治障。所得轉依。即是隨修有無漏定。彼于欲界欲恚尋等。所得轉依無為名離生者。謂從此所生。謂從此轉依之所生也 喜者。謂已轉依者。依于轉識。心悅心勇心適心調安適受。受所攝。謂得轉依已。依諸識轉所得。輕安所生喜受名喜。雖怡五根。亦名為喜樂者謂已轉依者。依阿賴耶識能攝所依。令身怡悅安適受 受所攝。謂即輕安。及彼喜受。雖復不與第八識俱。然依第八能攝受。彼所依之身適悅名樂。即此喜樂。由離所生。名離生喜樂 第二靜慮受定生喜樂者。定謂已轉依者。心住一境。即前所得定。生者謂從定所生。喜樂如前。非如初定創初得離。故言定生。初定之先。未有定故。但言離生不言定生 第三靜慮受離喜妙樂者。謂或緣離第二欲增上教法。或緣彼教授為境界。已見第二靜慮喜相過失。而厭離之 妙樂者。謂已轉依者。離喜離勇安適受。受所攝。此中不言定生妙樂者。創離喜故名離喜。樂勝故名妙樂。非初因定而生樂故。雖第二定受。離尋伺之喜樂。喜樂二種。創因定生。從勝為名。亦無過失 其第四定受舍念清凈無動之樂者。離下三定粗染。不動法故。謂初定離憂。二定離尋伺苦。三定離喜。四定離樂及入出息故。名寂靜不
【現代漢語翻譯】 初靜慮受離生喜樂等者（第一個禪定所感受的由遠離而生的喜悅和快樂等）。《顯揚第二》云：『離』是指通過修行，對治和斷除所要對治的障礙，所獲得的轉變所依。也就是隨著修行而有的無漏定。對於欲界的慾望、嗔恚、尋等，所獲得的轉變所依，無為法名為『離生』。『生者』，是指從此所生，即從此轉變所依所生。 『喜』是指已經轉變所依的人，依靠轉識，內心喜悅、內心勇敢、內心舒適、內心調和的安適感受，屬於感受所攝。即獲得轉變所依后，依靠諸識的運轉所得到的，輕安所生的喜受名為『喜』。即使怡悅五根，也名為『喜』。『樂者』是指已經轉變所依的人，依靠阿賴耶識能夠攝持所依，使身體怡悅安適的感受，屬於感受所攝。即輕安以及那喜受。雖然不與第八識同時存在，但依靠第八識能夠攝受，那所依之身的舒適喜悅名為『樂』。即此喜樂，由遠離所生，名為『離生喜樂』。 第二靜慮受定生喜樂者（第二個禪定所感受的由禪定而生的喜悅和快樂）。『定』是指已經轉變所依的人，心安住於一個境界，即之前所獲得的禪定。『生者』是指從禪定所生。喜樂如前所述。不像初禪那樣是初次獲得遠離，所以說是『定生』。初禪之前，沒有禪定，所以只說『離生』，不說『定生』。 第三靜慮受離喜妙樂者（第三個禪定所感受的遠離喜悅的微妙快樂）。是指或者緣于遠離第二個禪定的慾望而增上的教法，或者緣于那教授作為境界，已經見到第二個禪定的喜悅之相的過失，而厭離它。 『妙樂』是指已經轉變所依的人，遠離喜悅、遠離勇敢的安適感受，屬於感受所攝。這裡不說『定生妙樂』，是因為初次遠離喜悅，所以名為『離喜』，快樂殊勝所以名為『妙樂』。不是因為最初的禪定而生樂。即使第二個禪定感受遠離尋伺的喜樂，喜樂兩種，最初因禪定而生，從殊勝的角度命名，也沒有過失。 其第四定受舍念清凈無動之樂者（第四個禪定所感受的舍念清凈不動的快樂）。遠離下三禪定的粗糙染污，因為是不動之法。初禪遠離憂愁，二禪遠離尋伺之苦，三禪遠離喜悅，四禪遠離快樂以及入出息，所以名為寂靜不動。
【English Translation】 The first Dhyana (Jhāna) experiences joy and happiness born of detachment (離生喜樂) etc. The second chapter of the Xianyang (顯揚第二) says: 'Detachment' (離) refers to the transformed basis (轉依) obtained through cultivation, counteracting and eliminating the obstacles to be counteracted. That is, it is the undefiled concentration (無漏定) that accompanies cultivation. Regarding the desires, hatred, and seeking (尋) etc. of the desire realm (欲界), the transformed basis obtained is called 'born of detachment' (離生). 'Born' (生者) refers to what is born from this, that is, born from this transformed basis. 'Joy' (喜) refers to the person who has already transformed their basis, relying on the transforming consciousness (轉識), experiencing joy in their heart, courage in their heart, comfort in their heart, and harmony in their heart, a comfortable feeling, which is included in feeling (受所攝). That is, after obtaining the transformed basis, relying on the functioning of the various consciousnesses, the joy experienced from ease (輕安) is called 'joy'. Even the pleasing of the five senses (怡五根) is called 'joy'. 'Happiness' (樂者) refers to the person who has already transformed their basis, relying on the Alaya consciousness (阿賴耶識) which can hold the basis, causing the body to experience pleasure and comfort, which is included in feeling. That is, ease and that joy. Although it does not exist simultaneously with the eighth consciousness, relying on the eighth consciousness, it can hold and receive, and the comfort and joy of the body that is the basis is called 'happiness'. That is, this joy and happiness, born of detachment, is called 'joy and happiness born of detachment'. The second Dhyana experiences joy and happiness born of concentration (定生喜樂). 'Concentration' (定) refers to the person who has already transformed their basis, whose mind abides in one object, that is, the concentration obtained previously. 'Born' (生者) refers to what is born from concentration. Joy and happiness are as described before. It is not like the first Dhyana where detachment is obtained for the first time, so it is said to be 'born of concentration'. Before the first Dhyana, there is no concentration, so it is only said to be 'born of detachment', not 'born of concentration'. The third Dhyana experiences exquisite happiness born of detachment from joy (離喜妙樂). It refers to either the teachings that increase due to detachment from the desires of the second Dhyana, or taking those teachings as the object, having already seen the faults of the aspect of joy in the second Dhyana, and becoming disgusted with it. 'Exquisite happiness' (妙樂) refers to the person who has already transformed their basis, experiencing comfortable feelings of detachment from joy and detachment from courage, which is included in feeling. Here, it is not said to be 'exquisite happiness born of concentration', because it is the first time detaching from joy, so it is called 'detachment from joy', and because the happiness is superior, it is called 'exquisite happiness'. It is not because of the initial concentration that happiness is born. Even if the second Dhyana experiences joy and happiness of detachment from seeking and investigation (尋伺), both joy and happiness are initially born from concentration, and naming it from the perspective of superiority is not a fault. The fourth Dhyana experiences the happiness of equanimity, mindfulness, purity, and immovability (舍念清凈無動之樂). It is detached from the coarse defilements of the lower three Dhyanas, because it is the Dharma of immovability. The first Dhyana is detached from sorrow, the second Dhyana is detached from the suffering of seeking and investigation, the third Dhyana is detached from joy, and the fourth Dhyana is detached from happiness and inhalation and exhalation, so it is called stillness and immovability.
動 舍清凈者。謂超過尋伺喜樂等。下三定中。一切動故。心平等性。心正直性。心無動轉。而安住性 念清凈者。謂超過彼一切動故。心不忘失。而明瞭性。此二最勝。所以偏說。無色界中空處。離色相。滅有對相。息種種相。識處離空相。緣空處無邊之識。無所有處。離識無邊相。推求識處上境界。無少所得。除無所有。非想非非想處。超無所有想。緣無所有處上境界。唯得無所有極細心心所。由此想故。名極寂靜。隨離下障。名解脫樂。對法亦言。寂靜異熱。由彼界中有滅定故。心行細故。無業色故。果長時故。名為寂靜解脫之樂。此及第四定受。彼身心安適名樂。體非樂受(廣如彼釋)。
第三總明苦樂勝劣差別。中分三。初明六處殊勝。次明聖非聖財。后明受欲塵別苦。六處殊勝中。意顯地獄從上至下身量漸大。展轉柔軟。苦具漸多。時分漸長。轉無簡擇。不知己業。翻瞋獄卒展轉癡故名無簡擇。苦器漸增。苦轉殊勝 苦器者。謂由先造惡業多故。受苦彌廣。即以惡業。名所依器。或苦器者。即所依身。由上所說苦身增故。苦展轉多。樂翻苦中有簡擇者。能知先業。獲今善果。而更修善。樂果乃增。若言由我自然得樂。不由先業。善既漸微。樂便速滅。故非殊勝。
聖非聖財中分二。初明粗二
【現代漢語翻譯】 現代漢語譯本：動的捨棄清凈，是指超過了尋、伺、喜、樂等。因為在下三禪定中，一切都是動的。心的平等性、心的正直性、心無動搖轉變而安住的性質。 唸的清凈，是指超過了那一切的動。心不忘失，而能明瞭。這兩種最殊勝，所以特別說明。在無色界中，空無邊處是遠離色相，滅除有對相，止息種種相。識無邊處是遠離空相，緣于空無邊處的無邊之識。無所有處是遠離識無邊相，推求識無邊處之上的境界，沒有絲毫所得，除了無所有。非想非非想處是超越無所有想，緣于無所有處之上的境界，唯獨得到無所有處極細微的心和心所。因為這種想的緣故，名為極寂靜。隨著遠離下層的障礙，名為解脫樂。對法論中也說，寂靜不同於熱惱，因為那個界中有滅盡定，心行微細，沒有業生之色，果報長久，所以名為寂靜解脫之樂。這以及第四禪定的感受，因為身心安適而名為樂，但其體性並非樂受（詳細的解釋如彼處所說）。 第三部分總的說明苦和樂的殊勝和低劣的差別。其中分為三部分。首先說明六處的殊勝，其次說明聖財和非聖財，最後說明領受欲塵的差別苦。在六處的殊勝中，意思是說地獄從上到下，身量逐漸增大，逐漸柔軟，苦具逐漸增多，時間逐漸增長，越來越沒有簡擇，不知道自己的業，反而嗔恨獄卒，越來越愚癡，所以名為無簡擇。苦的器具逐漸增多，苦就越來越殊勝。苦的器具，是指因為先前造作惡業多的緣故，所受的苦更加廣泛，就以惡業，作為所依的器具。或者苦的器具，就是所依的身，因為上面所說的苦身增多的緣故，苦就越來越增多。樂在翻轉為苦的過程中有簡擇，能夠知道先前的業，獲得現在的善果，而更加修善，樂的果報就增加。如果說因為我自然得到快樂，不是因為先前的業，那麼善就會逐漸衰微，快樂就會迅速滅亡，所以不是殊勝的。 在聖財和非聖財中，分為兩部分。首先說明粗略的兩種。
【English Translation】 English version: The abandonment of purity regarding 'motion' refers to surpassing seeking, pondering, joy, and pleasure, etc. Because in the lower three Dhyanas (meditative absorptions), everything is in motion. It refers to the equanimity of mind, the uprightness of mind, the immovability and stability of mind. The purity of 'mindfulness' refers to surpassing all that motion. The mind does not forget, but is clear and aware. These two are the most excellent, so they are specifically mentioned. In the Formless Realm (Arupadhatu), the Sphere of Infinite Space (Akasanantyayatana) is the state of being apart from form, extinguishing opposing forms, and ceasing various forms. The Sphere of Infinite Consciousness (Vijnananantyayatana) is the state of being apart from the aspect of space, focusing on the infinite consciousness of the Sphere of Infinite Space. The Sphere of No-thingness (Akincanyayatana) is the state of being apart from the aspect of infinite consciousness, seeking the realm above the Sphere of Infinite Consciousness, finding nothing at all except for no-thingness. The Sphere of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana) is the state of transcending the thought of no-thingness, focusing on the realm above the Sphere of No-thingness, only obtaining the extremely subtle mind and mental factors of no-thingness. Because of this thought, it is called extremely tranquil. As one moves away from lower obstacles, it is called the bliss of liberation. The Abhidharma (Buddhist philosophical texts) also says that tranquility is different from heat, because in that realm there is cessation, the mind's activity is subtle, there is no karma-produced form, and the result is long-lasting, so it is called the bliss of tranquil liberation. This, as well as the feeling of the fourth Dhyana, is called bliss because of the comfort of body and mind, but its nature is not the feeling of pleasure (as explained in detail there). The third part generally explains the differences between the superior and inferior aspects of suffering and pleasure. It is divided into three parts. First, it explains the excellence of the six places (destinations of rebirth); second, it explains noble and ignoble wealth; and third, it explains the different sufferings of experiencing the dust of desires. In the excellence of the six places, it means that in hell, from top to bottom, the size of the body gradually increases, becomes gradually softer, the instruments of suffering gradually increase, the duration of time gradually lengthens, and there is increasingly no discernment, not knowing one's own karma, but instead hating the hell wardens, becoming increasingly foolish, so it is called non-discernment. The instruments of suffering gradually increase, and the suffering becomes increasingly excellent. The instruments of suffering refer to the fact that because of having created much evil karma in the past, the suffering experienced is more extensive, and the evil karma is used as the instrument of reliance. Or the instruments of suffering are the body of reliance, because the suffering body mentioned above increases, the suffering increases more and more. Pleasure, in the process of turning into suffering, has discernment, being able to know the past karma, obtain the present good result, and further cultivate goodness, so the result of pleasure increases. If it is said that I naturally obtain pleasure, not because of past karma, then goodness will gradually decline, and pleasure will quickly disappear, so it is not excellent. In noble and ignoble wealth, it is divided into two parts. First, it explains the two rough types.
體。后明細二別。
滋長具中無尋思等者。謂受數無有尋伺。無所學習。任運得之。但欲令身長養調適攝受名受故。
無尋伺輪石等者。皆是按摩調適之具。或以石等。從頭至足。次第輪之。令身調適。或復以輪。回輪其身。以石捶等。打筑其身。而取調適。此等體皆非尋伺故。名無尋伺。
清凈具中吉祥草者。婆羅門法。欲行等時。或目見人持。或有人遺道。吉祥草者。定是吉祥之相故 頻䗍果者。頻婆果也。此吉祥果螺貝者。吉祥貝。或貝即螺。或螺貝別 滿瓫者瓫盛滿物。吉祥相也。西方見此。或有人與桴為吉祥。咸生喜樂。名清凈貝。
七聖財體。隨其所應。通有漏無漏。或聞多有漏。舍即慧施。或通舍數。此七勝故。偏立聖財。非聖多起。相違七故。下差別中。以三界樂及不繫樂。為聖財故。由此準知。諸善所感三界異熟。不順出世。名非聖財。順出世善。三界一切。及不繫法。皆名聖財。
聖非聖財。文分為三。初標問。后十一又字。辨十五種差別之相。初十各一。后一有五。初十差別者。一起善惡行。二生有無罪。罪謂當惡果。三遍不遍身。四時節長短。外緣謂資具。內緣謂聖道正法。五地寬狹。六引長短。七有無盡。八奪不奪。奪即五家侵損也。九持不持。十足不足
{ "translations": [ "現代漢語譯本：", "體。後面詳細區分兩種類別。", "", "滋養之具中沒有尋思等，指的是受（vedanā，感受）和數（saṃjñā，想）沒有尋伺（vitarka-vicāra，粗細的思考）。沒有學習，自然而然地獲得。只是爲了讓身體成長、調和適宜、攝受，所以稱為受。", "", "沒有尋伺的輪石等，都是調適身體的工具。或者用石頭等，從頭到腳，依次滾動，使身體調和適宜。或者用輪子，迴旋滾動身體。用石頭或捶打等工具，敲打身體，從而取得調適。這些工具的本質都不是尋伺，所以稱為沒有尋伺。", "", "清凈之具中的吉祥草（kuśa grass），是婆羅門教的習俗。想要行走等行為時，或者親眼看見人拿著，或者有人遺落在路邊。吉祥草，一定是吉祥的象徵。頻婆果（bimba fruit），就是頻婆果。這種吉祥的果實，還有螺貝（śaṅkha），吉祥的貝殼。或者貝就是螺，或者螺和貝是不同的。滿瓫（pūrṇa-ghaṭa），瓫中盛滿物品，是吉祥的象徵。西方人看到這些，或者有人給予木槌，都認為是吉祥的，都會產生喜悅，稱為清凈之具。", "", "七聖財（sapta ārya-dhanāni）的本體，根據情況，可以是有漏（sāsrava，有煩惱）的，也可以是無漏（anāsrava，無煩惱）的。或者聽聞佛法多是有漏的。舍（tyāga，佈施）就是慧施（prajñā-dāna，智慧的佈施），或者通於舍的數量。這七種殊勝，所以特別建立為聖財。不是聖者經常生起，因為與這七種相違背。下面的差別中，以三界（trayo dhātavaḥ，欲界、色界、無色界）的快樂以及不繫之樂（asaṃskṛta-sukha，無為之樂），作為聖財。由此可以推知，各種善行所感得的三界異熟果（vipāka，果報），不順應出世法（lokottara-dharma，超越世間的法），稱為非聖財。順應出世法的善行，三界的一切，以及不繫法，都稱為聖財。", "", "聖財和非聖財，從文義上分為三個部分。首先是標示提問，然後用十一個『又』字，辨別十五種差別的相狀。前十個各自一個差別，后一個有五個差別。前十個差別是：一是發起善惡行為，二是產生有罪無罪，罪是指將來的惡果，三是遍身不遍身，四是時節長短，外緣指的是資具，內緣指的是聖道正法，五是土地寬窄，六是牽引長短，七是有盡無盡，八是奪取不奪取，奪取指的是五家（國王、盜賊、水、火、不肖子孫）的侵損，九是持有不持有，十是具足不具足。" ], "english_translations": [ "English version:", "Substance. Later, two categories are distinguished in detail.", "", \"'Nourishment' includes the absence of vitarka (initial application of thought) and vicāra (sustained application of thought), etc. This refers to vedanā (feeling) and saṃjñā (perception) lacking vitarka-vicāra. Without learning, it is obtained naturally. It is merely for the purpose of allowing the body to grow, be harmonized, and be sustained, hence it is called 'vedanā'.\"", "", "The wheel-stones, etc., without vitarka and vicāra are all tools for adjusting the body. Either stones, etc., are rolled sequentially from head to foot to harmonize the body. Or the body is rotated with a wheel. Or the body is struck with stones or hammers, etc., to achieve adjustment. The essence of these tools is not vitarka-vicāra, hence they are called without vitarka and vicāra.", "", "Among the pure implements, kuśa grass (kuśa grass) is a custom of the Brahmins. When one intends to walk, etc., either one sees someone holding it, or someone has left it on the road. Kuśa grass is definitely a symbol of auspiciousness. Bimba fruit (bimba fruit) is the bimba fruit. This auspicious fruit, along with conch shells (śaṅkha), are auspicious shells. Either the shell is the conch, or the conch and shell are different. A full pot (pūrṇa-ghaṭa), a pot filled with objects, is a symbol of auspiciousness. When Westerners see these, or someone gives a mallet, they consider it auspicious and generate joy, hence they are called pure implements.", "", "The substance of the seven noble riches (sapta ārya-dhanāni), depending on the circumstances, can be either with outflows (sāsrava, with defilements) or without outflows (anāsrava, without defilements). Or hearing the Dharma is mostly with outflows. Giving (tyāga, generosity) is prajñā-dāna (wisdom-giving), or it extends to the quantity of giving. These seven are supreme, hence they are specifically established as noble riches. Non-noble ones do not frequently arise, because they are contrary to these seven. In the following distinctions, the happiness of the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) and asaṃskṛta-sukha (unconditioned happiness) are taken as noble riches. From this, it can be inferred that the various ripened results (vipāka, karmic consequences) of good deeds in the three realms, which do not accord with lokottara-dharma (transcendental Dharma), are called non-noble riches. Good deeds that accord with transcendental Dharma, everything in the three realms, and the unconditioned Dharma, are all called noble riches.", "", "Noble and non-noble riches are divided into three parts in the text. First, there is the indication of the question, and then eleven 'furthermore' words are used to distinguish fifteen kinds of differences. The first ten each have one difference, and the last one has five differences. The first ten differences are: first, initiating good and bad actions; second, generating guilt and non-guilt, where guilt refers to future bad consequences; third, pervading the body and not pervading the body; fourth, the length of time, where external conditions refer to resources, and internal conditions refer to the noble path and the correct Dharma; fifth, the width of the land; sixth, the length of attraction; seventh, having an end and not having an end; eighth, being taken away and not being taken away, where being taken away refers to the encroachment of the five families (kings, thieves, water, fire, and unworthy descendants); ninth, holding and not holding; tenth, being complete and not being complete." ] }
。足謂三乘無學道滿。第十一有五。一有怖畏二有怨對。三有災橫。四有燒惱。五不能斷後世大苦。
有燒惱中。如疥癩病者。如患疥時得生樂。似樂實苦。妄生樂想。世樂亦然。癩為蟲鉆。妄生樂覺。富貴亦爾。
三又外有欲者受用欲塵下。明受欲塵差別。復有十種。初一又字有五種別。后五又字各一種別。初五別者。一染不染。二畢竟不畢竟。三定不定。定謂常受。四共不共。五實不實。
第四云余慧命者。外道邪慧命也。此中諸受欲者。明受順三毒。釋前差別。非更別門。無簡擇舍者癡也。
后五又字復五別者。一得舍別。二喜憂別。三進退別。四真妄別。五制生別。后二相似合翻。一正法魔軍。謂煩惱等。魔事謂善不善業 又解受用欲差別中。初之五種。明聖慧命清凈自活解。遺教經云。節身時食清凈自活也。
此中諸受欲者下。如其次第。諸處欲者。翻五清凈受欲差別。后二又字。合之為一。明所受欲皆非真實。不能制魔及諸魔事。是故總置一聖慧者受用正法不如是言。審披其文。亦應允矣。又釋后之十種凈穢活命。重解前十五聖非聖財。二種樂境差別之義。更非別門 複次三界有情所依之身當云何觀下。第四觀厭三界。欣求無漏。文分為三。初觀三苦。次又說有愛味喜等
【現代漢語翻譯】 現代漢語譯本：因此可以說三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）的無學道已經圓滿。第十一，有五種過患：一是有怖畏，二是有怨對，三是有災橫，四是有燒惱，五是不能斷除後世的大苦。
在有燒惱中，就像患有疥癩病的人一樣。就像患疥瘡時得到一點快樂，看似快樂，實際上是痛苦，只是虛妄地產生快樂的想法。世間的快樂也是這樣。疥瘡是因為蟲子鉆咬而產生的，虛妄地產生快樂的感覺。富貴也是如此。
第三，又有外道受用欲塵等，下面說明受用欲塵的差別。又有十種差別。最初的『又』字有五種差別，後面的五個『又』字各有一種差別。最初的五種差別是：一、染與不染；二、畢竟與不畢竟；三、定與不定，『定』是指常常受用；四、共與不共；五、實與不實。
第四句說『余慧命』，是指外道的邪慧命。這裡說的這些受用慾望的人，說明他們受用的是順應貪嗔癡三毒的。這是解釋前面的差別，不是另外開闢一個門徑。沒有簡擇和捨棄，就是愚癡。
後面的五個『又』字又有五種差別：一、得與舍的差別；二、喜與憂的差別；三、進與退的差別；四、真與妄的差別；五、制與生的差別。後面兩種相似，合在一起翻譯。一是正法的魔軍，指煩惱等；魔事指善與不善的業。又解釋受用慾望的差別中，最初的五種，說明聖慧命清凈自活的道理。《遺教經》說：『節制身體，按時飲食，清凈自活。』
這裡說的這些受用慾望的人等，按照次序，諸處欲者，翻譯五種清凈受用慾望的差別。後面的兩個『又』字，合為一個，說明所受用的慾望都不是真實的，不能制伏魔和各種魔事。所以總的說來，一個具有聖慧的人受用正法不是這樣的。仔細閱讀這些文字，也應該是認可的。又解釋後面的十種清凈與污穢的活命方式，重新解釋前面的十五種聖財與非聖財，兩種快樂境界的差別之義，更不是另外開闢一個門徑。再次，三界有情所依止的身體應當如何觀察等，第四是觀察厭離三界，欣求無漏。文分為三部分，首先是觀察三苦，其次又說有愛味喜等。
【English Translation】 English version: Therefore, it can be said that the path of no-more-learning of the Three Vehicles (Sravakayana [Vehicle of Hearers], Pratyekabuddhayana [Vehicle of Solitary Buddhas], Bodhisattvayana [Bodhisattva Vehicle]) is complete. Eleventh, there are five faults: first, there is fear; second, there is enmity; third, there are calamities; fourth, there is burning affliction; fifth, there is the inability to cut off the great suffering of future lives.
Among the burning afflictions, it is like a person suffering from scabies. Just as when suffering from scabies, one experiences a little pleasure, which seems like pleasure but is actually suffering, falsely generating the thought of pleasure. Worldly pleasures are also like this. Scabies is caused by worms burrowing, falsely generating a feeling of pleasure. Wealth and nobility are also like this.
Third, there are also those who, as outsiders, indulge in the dust of desires, etc. Below, the differences in indulging in the dust of desires are explained. There are ten kinds of differences. The first 'also' has five kinds of differences, and the following five 'also' each have one kind of difference. The first five differences are: first, tainted and untainted; second, ultimately and not ultimately; third, fixed and unfixed, 'fixed' meaning constant enjoyment; fourth, shared and unshared; fifth, real and unreal.
The fourth sentence says 'other wisdom-life', referring to the heretical wisdom-life of outsiders. Those who indulge in desires here explain that they indulge in accordance with the three poisons of greed, anger, and delusion. This is explaining the previous differences, not opening another path. Not having discernment and abandonment is ignorance.
The following five 'also' have five kinds of differences: first, the difference between gaining and relinquishing; second, the difference between joy and sorrow; third, the difference between advancing and retreating; fourth, the difference between true and false; fifth, the difference between controlling and generating. The latter two are similar and translated together. One is the demonic army of the true Dharma, referring to afflictions, etc.; demonic activities refer to good and bad karma. Also, in explaining the differences in indulging in desires, the first five explain the principle of pure self-sustenance of holy wisdom-life. The Sutra of the Buddha's Last Teaching says: 'Restrain the body, eat at the proper time, and live purely.'
Those who indulge in desires here, etc., in order, those who desire in various places, translate the differences in the five kinds of pure indulgence in desires. The latter two 'also' are combined into one, explaining that the desires indulged in are not real and cannot subdue the demons and various demonic activities. Therefore, in general, a person with holy wisdom who indulges in the true Dharma is not like this. Carefully reading these words, one should also agree. Also, explaining the latter ten kinds of pure and impure ways of living, re-explaining the meanings of the previous fifteen kinds of holy and unholy wealth, and the differences between the two kinds of joyful realms, is not opening another path. Furthermore, how should one contemplate the body on which sentient beings in the Three Realms rely, etc.? Fourth, contemplate the weariness of the Three Realms and rejoice in seeking the unconditioned. The text is divided into three parts: first, contemplate the three sufferings; second, it is also said that there is love, taste, joy, etc.
。釋所欣厭二受差別。后又薄伽梵下。明所欣樂 樂受壞苦故苦者。壞時生苦故 苦受苦苦故苦者。本性已苦。更逢緣苦苦中之苦故名苦苦。或逼迫苦之苦故名苦苦 不苦不樂受行苦故苦者。有漏遷流名行。性自不安名苦。廣百論敘自宗云。福滅時生苦。福報即樂受滅也。外難云。罪福既相違。應罪生時樂。答福滅時生樂。罪福相違故。即令罪生時樂。亦應福滅時生苦。福罪相違故。罪滅時生樂。福生時既樂故。罪起時生苦。以苦為難可齊俱樂。為徴不等。苦苦唯欲界。壞苦通欲色。行苦遍三界。
有愛味喜。有離愛味喜有勝離愛味喜。墮二界攝者。此有五解。一有愛味。欲界染喜。離愛味。欲界非染喜。勝離愛。色界喜。前二是欲界。后一色界。故墮二界 二多界中說三界。謂色界無色界斷界。欲色兩界。俱名色界。此中有愛味。是欲界喜。離愛味。是色界喜。此二合名三中色界。勝離愛味。是無漏斷界攝故。名墮二界 三有愛味。是欲界喜。離及勝離。是色界喜。有漏定有二。一味定。二凈定。凈定有四。一退分。二住分。三勝進分。四抉擇分。離愛味。是味定。及退分住分。離欲界染。與染污心。相入出故。勝離愛味。是勝進抉擇分合。是欲色二界所攝 四欲色無色。如次配三。初二是喜愛。后一適悅。
【現代漢語翻譯】 現代漢語譯本：解釋所欣喜和厭惡的兩種感受的差別。後面『又薄伽梵下』，說明所欣樂的：樂受因為會壞滅而成為苦，是指樂受壞滅時會產生痛苦。苦受因為是苦苦而成為苦，是指其本性已經是苦，再遇到因緣而更加痛苦，所以在苦中更是苦，因此稱為苦苦。或者是因為逼迫的苦的苦，所以稱為苦苦。不苦不樂受因為行苦而成為苦，有漏的遷流變化稱為行，其自性本來就不安穩，所以稱為苦。廣百論敘述自宗觀點說：『福報滅盡時會產生苦』，福報就是樂受的滅盡。有人提出疑問說：『罪和福既然是相互對立的，那麼罪產生的時候應該有快樂。』回答說：『福報滅盡時會產生快樂』，因為罪和福是相互對立的。既然罪產生時會有快樂，那麼福報滅盡時也應該有苦。福和罪是相互對立的，罪滅盡時會產生快樂，福報產生時既然是快樂的，那麼罪產生時就會有苦，用苦來作為難題，可以勉強算作相同。爲了顯示不等同，苦苦只存在於欲界，壞苦通於欲界和色界，行苦遍及三界。
有愛味喜（與愛慾相關的喜悅），有離愛味喜（脫離愛慾的喜悅），有勝離愛味喜（更勝一籌的脫離愛慾的喜悅）。墮二界攝（包含在兩個界別中）：對此有五種解釋。第一種，有愛味，是欲界的染污之喜。離愛味，是欲界的非染污之喜。勝離愛，是色界之喜。前兩種屬於欲界，后一種屬於色界，所以說包含在兩個界別中。第二種，在多個界別中說三界，指的是色界、無色界、斷界。欲界和色界，都可稱為色界。這裡面有愛味，是欲界的喜悅。離愛味，是色界的喜悅。這兩種合起來稱為三界中的色界。勝離愛味，是被無漏斷界所包含，所以說包含在兩個界別中。第三種，有愛味，是欲界的喜悅。離愛和勝離，是色界的喜悅。有漏定有兩種，一種是味定，一種是凈定。凈定有四種，一是退分，二是住分，三是勝進分，四是抉擇分。離愛味，是味定以及退分、住分，脫離了欲界的染污，與染污心，相互出入。勝離愛味，是勝進分和抉擇分的結合，是被欲界和色界兩個界別所包含。第四種，欲界、色界、無色界，依次對應這三種喜悅，前兩種是喜愛，后一種是適悅。
【English Translation】 English version: Explaining the differences between the two types of feelings, pleasant and unpleasant. Following '又薄伽梵下 (You Boqie Fan Xia)', it clarifies what is delightful: the feeling of pleasure becomes suffering because it is subject to decay, meaning that suffering arises when pleasure decays. The feeling of suffering becomes suffering because it is '苦苦 (ku ku, suffering upon suffering)', meaning that its nature is already suffering, and it becomes even more painful when encountering conditions, so it is suffering within suffering, hence called '苦苦 (ku ku)'. Or it is called '苦苦 (ku ku)' because it is the suffering of oppressive suffering. The feeling of neither pleasure nor suffering becomes suffering because of '行苦 (xing ku, the suffering of conditioned existence)', the impermanent flow of conditioned existence is called '行 (xing, conditioned existence)', and its nature is inherently unstable, hence it is suffering. The Guang Bai Lun (廣百論) narrates its own view, saying: 'Suffering arises when merit is exhausted', merit is the exhaustion of the feeling of pleasure. Someone raises a question, saying: 'Since sin and merit are opposed to each other, there should be pleasure when sin arises.' The answer is: 'Pleasure arises when merit is exhausted', because sin and merit are opposed to each other. Since there is pleasure when sin arises, there should also be suffering when merit is exhausted. Sin and merit are opposed to each other, pleasure arises when sin is exhausted, since there is pleasure when merit arises, there will be suffering when sin arises. Using suffering as a difficult point can barely be considered the same. To show the inequality, '苦苦 (ku ku)' only exists in the desire realm, '壞苦 (huai ku, the suffering of change)' is common to the desire and form realms, and '行苦 (xing ku)' pervades the three realms.
有愛味喜 (You Ai Wei Xi, joy associated with desire), 有離愛味喜 (You Li Ai Wei Xi, joy detached from desire), 有勝離愛味喜 (You Sheng Li Ai Wei Xi, superior joy detached from desire). 墮二界攝 (Duo Er Jie She, included in two realms): There are five explanations for this. First, 有愛味 (You Ai Wei), is the defiled joy of the desire realm. 離愛味 (Li Ai Wei), is the undefiled joy of the desire realm. 勝離愛 (Sheng Li Ai), is the joy of the form realm. The first two belong to the desire realm, and the last one belongs to the form realm, so it is said to be included in two realms. Second, when speaking of the three realms among multiple realms, it refers to the form realm, the formless realm, and the cessation realm. The desire realm and the form realm can both be called the form realm. Here, 有愛味 (You Ai Wei), is the joy of the desire realm. 離愛味 (Li Ai Wei), is the joy of the form realm. These two combined are called the form realm among the three realms. 勝離愛味 (Sheng Li Ai Wei), is included in the unconditioned cessation realm, so it is said to be included in two realms. Third, 有愛味 (You Ai Wei), is the joy of the desire realm. 離愛 (Li Ai) and 勝離 (Sheng Li), are the joy of the form realm. There are two types of conditioned concentration, one is taste concentration, and the other is pure concentration. There are four types of pure concentration, one is declining, two is abiding, three is advancing, and four is discerning. 離愛味 (Li Ai Wei), is taste concentration and declining and abiding, detached from the defilement of the desire realm, and mutually entering and exiting with the defiled mind. 勝離愛味 (Sheng Li Ai Wei), is the combination of advancing and discerning, and is included in the two realms of desire and form. Fourth, the desire realm, the form realm, and the formless realm, correspond to these three joys in order, the first two are love and delight, and the last one is pleasure.
而與喜名。如前樂義。此于多界三中。二界所攝。除斷界 五初是欲界在家者喜。次是色界喜。后是欲界出家者喜。故三俱是下二界攝。
想受滅樂此依住樂非受樂者。謂入滅定。六識雖滅。而有滅定住在身中。名為住樂。又由滅定住在身中。息諸勞慮粗重定障。故名住樂。又五樂中。此斷受樂。寂靜而住。故名住樂。非樂受數。
又離貪瞋癡名常樂者。此皆斷界。離三所得無為為性。非是斷三無漏受樂。體通伏斷 所得無為。
受用有三。上明苦樂受用。第二飲食受用。初總后別 將生有情者。謂中有 已生有情。謂五趣有。顯出三界不假四食。別中有二。謂界趣粗細。欲界有睡眠等。故假段食。上二界無。
又于那落迦受生有情有微細段食謂腑藏間有微動風等者。諸大地獄。皆有此食。六十六說無粗食。今說細者。其粗物小地獄亦有。由諸段食于變壞時。方能起用。資諸根等。由此因緣。彼得久住。非如小乘吞鐵丸時。暫除飢渴說之為食。不資長故。唯損壞故。四食之義。廣如抉擇及別章說。阿含經說八食。如法花疏。
第三淫慾受用中分三。一行事。第二攝事。第三生相。四種地獄皆無彼事。或有說言者八寒熱無。獨一等有。今釋同大。亦不相違。
四大天王各一主以得
【現代漢語翻譯】 現代漢語譯本： 名為與喜（與喜：一種喜受）。如前文所說的樂義一樣。這在欲界、色界、無色界三界中，屬於色界和無色界二界所攝。除斷界（斷界：指通過修行斷除煩惱所證得的境界）。五種喜的第一種是欲界在家者的喜，第二種是**喜（原文如此），第三種是欲界出家者的喜。所以這三種喜都屬於下二界所攝。 想受滅樂，此依住樂非受樂者：指的是入滅盡定（滅盡定：一種甚深的禪定狀態）。此時六識（六識：眼識、耳識、鼻識、舌識、身識、意識）雖然滅盡，但有滅盡定力住在身中，名為住樂。又因為滅盡定住在身中，止息各種勞慮和粗重定障，所以名為住樂。又在五種樂中，這是斷除受的樂，寂靜而住，所以名為住樂。並非樂受的範疇。 又離貪瞋癡名常樂者：這些都屬於斷界。遠離貪、嗔、癡（貪瞋癡：佛教中的三種根本煩惱）所得的無為法（無為法：指不生不滅、無造作的真如本性）為體性。不是斷除三種煩惱所得的無漏受樂（無漏受樂：指超越世間煩惱的清凈快樂），體性通於伏斷（伏斷：指通過修行暫時壓伏煩惱）所得的無為法。 受用有三種。上面說明了苦樂受用。第二是飲食受用。先總說，后別說。將要出生的有情（有情：指一切有情識的眾生），指的是中陰身（中陰身：指死亡到投胎之間的過渡狀態）。已經出生的有情，指的是五趣（五趣：地獄、餓鬼、畜生、人、天）的有情。顯示出三界（三界：欲界、色界、無色界）的眾生不能離開四食（四食：段食、觸食、思食、識食）。別說中有兩種，即界和趣的粗細。欲界有睡眠等，所以需要段食（段食：指以固體食物為主的營養來源）。色界和無色界沒有。 又在那落迦（那落迦：地獄）受生的有情有微細的段食，指的是腑臟之間有微動的風等。所有的大地獄都有這種食物。《六十六說》說沒有粗食，現在說有細食，是因為小地獄也有粗食。由於各種段食在變壞時，才能起作用，資養諸根等。因為這個因緣，他們才能長久住世。不像小乘（小乘：佛教的一個派別，注重個人解脫）吞鐵丸時，暫時解除飢渴就說是食物，因為不能資養身體增長，只是損壞身體。四食的意義，詳細的在《抉擇分》及其他章節中有說明。《阿含經》說了八食，如《法華疏》所說。 第三是淫慾受用，分為三部分：一是行事，二是攝事，三是生相。四種地獄都沒有這些事。或者有人說八寒地獄和八熱地獄沒有，只有獨一地獄有。現在的解釋和大眾相同，也不相違背。 四大天王（四大天王：佛教中的護法神）各自統領一方。
【English Translation】 English version: It is called Yu Xi (與喜) (Yu Xi: a kind of pleasant feeling). It is like the meaning of pleasure mentioned earlier. Among the three realms of the desire realm, form realm, and formless realm, it is included in the two realms of the form realm and the formless realm. Except for the severance realm (斷界) (severance realm: refers to the state attained by severing afflictions through practice). The first of the five kinds of joy is the joy of householders in the desire realm, the second is **joy (as in the original text), and the third is the joy of renunciants in the desire realm. Therefore, these three kinds of joy are all included in the lower two realms. The joy of the cessation of thought and feeling, this relies on the joy of abiding, not the joy of feeling: it refers to entering the extinction samadhi (滅盡定) (extinction samadhi: a very deep state of meditation). Although the six consciousnesses (六識) (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are extinguished at this time, there is the power of extinction samadhi abiding in the body, which is called the joy of abiding. Moreover, because the extinction samadhi abides in the body, it stops all kinds of worries and coarse obstacles to samadhi, so it is called the joy of abiding. Moreover, among the five kinds of joy, this is the joy of severing feeling, abiding in stillness, so it is called the joy of abiding. It is not within the category of pleasant feeling. Moreover, those who are free from greed, hatred, and delusion are called constant joy: these all belong to the severance realm. The unconditioned dharma (無為法) (unconditioned dharma: refers to the true nature of suchness that is neither produced nor destroyed, and is uncreated) obtained by being free from greed, hatred, and delusion (貪瞋癡) (greed, hatred, and delusion: the three fundamental afflictions in Buddhism) is its nature. It is not the unconditioned joy of no outflow (無漏受樂) (unconditioned joy of no outflow: refers to pure joy that transcends worldly afflictions) obtained by severing the three afflictions, and its nature is connected to the unconditioned dharma obtained by subduing severance (伏斷) (subduing severance: refers to temporarily suppressing afflictions through practice). There are three kinds of enjoyment. The above explains the enjoyment of suffering and pleasure. The second is the enjoyment of food. First, a general explanation, then a specific explanation. Sentient beings who are about to be born (有情) (sentient beings: refers to all beings with consciousness) refers to the intermediate state (中陰身) (intermediate state: refers to the transitional state between death and rebirth). Sentient beings who have already been born refers to the sentient beings of the five realms (五趣) (five realms: hell, hungry ghosts, animals, humans, and gods). It shows that sentient beings in the three realms (三界) (three realms: desire realm, form realm, and formless realm) cannot be separated from the four kinds of food (四食) (four kinds of food: solid food, contact food, volitional food, and consciousness food). There are two kinds of specific explanations, namely the coarseness and fineness of the realm and the realm of existence. The desire realm has sleep and so on, so it needs solid food (段食) (solid food: refers to the source of nutrition mainly based on solid food). The form realm and the formless realm do not have it. Moreover, sentient beings born in Naraka (那落迦) (Naraka: hell) have subtle solid food, which refers to the subtle moving wind between the internal organs. All the great hells have this kind of food. The Sixty-Six Sayings says that there is no coarse food, and now it is said that there is fine food, because the small hells also have coarse food. Because various solid foods can only function when they are deteriorating, nourishing the roots and so on. Because of this cause and condition, they can live long. It is not like when the Hinayana (小乘) (Hinayana: a school of Buddhism that focuses on individual liberation) swallows iron balls, temporarily relieving hunger and thirst is said to be food, because it cannot nourish the body and grow, it only damages the body. The meaning of the four kinds of food is explained in detail in the Decision Chapter and other chapters. The Agamasutra says eight kinds of food, as the Lotus Sutra Commentary says. The third is the enjoyment of sexual desire, which is divided into three parts: first, the act; second, the act of gathering; and third, the appearance of birth. The four kinds of hell do not have these things. Or some say that the eight cold hells and the eight hot hells do not have them, only the unique hell has them. The current explanation is the same as the public, and it is not contradictory. The Four Heavenly Kings (四大天王) (Four Heavenly Kings: Dharma protectors in Buddhism) each lead one side.
名。三十三天以何所而為名。妙高四面。各有八天。帝釋居中。故三十三臣主合目。夜摩天名時分。受樂有時分故。都史多天名知足。受樂知足故。餘二下自釋。
大力鬼等攝受妻妾者。有力攝受。無力鬼不能。
下四天攝受上二天無者。由獲勝果。不生守護。執為己物。又彼二天能化為男女。其行欲事。故無別攝受。如俱舍說。北俱盧州既無攝受。云何知有父母等耶。由往彼樹將行事時。枝條垂覆乃為彼事。枝條不垂。知是父母俱愧而還。亦有難言。上之二天。既無攝受。云何有彼不與取欲邪行業道耶。答于化無攝受業果者有之故。有二業道。或彼無此。亦復何爽。上三受用界中第五門訖。
生建立者。第六門中分三。初明三欲生。次明三樂生。后明立二所以 三欲生者。一現受欲塵生。二自變欲塵生。三他化欲塵生。欲謂貪慾。因妙境貪。今取所貪。故名欲塵。生謂眾生。愛慾塵眾生故。余皆準知。惡趣境乖。故不建立三種樂生。如文自顯。
三求者。希求于欲生。希求于有果。梵行求梵名梵行求。梵謂涅槃也。
求無漏界者。真正梵行求。第四禪不動。及四無色邪梵行求。求生第四定已上。不執為涅槃者。少欲不說三求。略以五門分別。如別章說。對法第六等。與此不同。如別
【現代漢語翻譯】 現代漢語譯本：名稱。三十三天為什麼叫這個名字呢？因為妙高山（Sumeru）四面，每一面各有八個天，帝釋天（Indra）居住在中央，所以三十三個臣主合在一起得名。夜摩天（Yama）名為時分天，因為他們享受快樂有一定的時間。兜率天（Tushita）名為知足天，因為他們享受快樂時感到滿足。其餘兩個天的名稱含義在下文會解釋。
大力鬼等能夠攝受妻妾，是因為他們有力量去攝受。沒有力量的鬼就不能攝受。
下方的四個天界不能攝受上方的兩個天界，是因為上方的天界已經獲得了殊勝的果報，不需要守護，也不會被執著為自己的東西。而且，那兩個天界能夠化現為男女，自行進行慾望之事，所以不需要特別的攝受。正如《俱舍論》（Abhidharmakośa）所說。如果北俱盧洲（Uttarakuru）沒有攝受，怎麼知道那裡有父母等親屬關係呢？因為當他們去樹下準備行事時，樹枝會垂下來遮蓋，才能進行此事。如果樹枝不垂下來，就知道是父母，就會感到羞愧而返回。也有人會問，上方的兩個天界既然沒有攝受，怎麼會有不與取（偷盜）、欲邪行（邪淫）的業道呢？回答是，對於化現之物沒有攝受，但業果是存在的，所以有這兩種業道。或者他們那裡根本沒有這些，又有什麼妨礙呢？上方三界（欲界、色界、無色界）的受用，第五個門到此結束。
生之建立，第六個門分為三個部分。首先說明三種欲生，其次說明三種樂生，最後說明建立這兩種的原因。三種欲生是：一、現受欲塵生，二、自變欲塵生，三、他化欲塵生。欲指的是貪慾。因為對美妙的境界產生貪慾，現在取所貪之物，所以稱為欲塵。生指的是眾生，因為愛慾塵而生出眾生。其餘的都可以類推得知。惡趣的境界不和諧，所以不建立三種樂生。如經文自身所顯示。
三種求是：希求于欲生，希求于有果，梵行求梵名梵行求。梵指的是涅槃（Nirvana）。
求無漏界的是真正的梵行求。第四禪（Fourth Dhyana）的不動，以及四無色定（Four Formless Realms）是邪梵行求。求生到第四禪以上，但不執著于涅槃的人，因為少欲而不說三種求。簡略地用五門來分別，如其他章節所說。對法論第六等，與此不同，如其他章節所說。
【English Translation】 English version: Name. Why is it called the Trayastrimsha Heaven (Thirty-three Heavens)? Because Mount Meru (Sumeru) has eight heavens on each of its four sides, and Indra (Śakra) resides in the center, hence the name comes from the thirty-three ministers and lords combined. The Yama Heaven (Yāmadeva) is named the Heaven of Time Division, because their enjoyment of pleasure has a specific time. The Tushita Heaven (Tuṣita) is named the Heaven of Contentment, because they feel content when enjoying pleasure. The meanings of the names of the remaining two heavens will be explained below.
Powerful ghosts and others can take wives and concubines because they have the power to do so. Ghosts without power cannot.
The lower four heavens cannot take the upper two heavens because the upper heavens have already attained superior results, do not need protection, and are not possessed as one's own. Moreover, those two heavens can transform into males and females and engage in desires themselves, so there is no need for special possession. As stated in the Abhidharmakośa. If Uttarakuru (Uttarakuru) has no possession, how do we know there are parents and other relatives there? Because when they go under the trees to engage in activities, the branches will droop down to cover them, allowing the activity to take place. If the branches do not droop, they know it is their parents and return in shame. Some may ask, since the upper two heavens have no possession, how can there be paths of karma for not giving what is given (stealing) and wrong sexual conduct (sexual misconduct)? The answer is that there is no possession for transformed objects, but the karmic results exist, so there are these two paths of karma. Or perhaps they simply do not have these, and what harm is there? The fifth gate regarding the enjoyment of the upper three realms (Desire Realm, Form Realm, Formless Realm) ends here.
The establishment of existence, the sixth gate, is divided into three parts. First, explain the three types of desire-born existence. Second, explain the three types of pleasure-born existence. Finally, explain the reason for establishing these two types. The three types of desire-born existence are: 1. Existence born from directly experiencing desire objects; 2. Existence born from self-transformed desire objects; 3. Existence born from desire objects transformed by others. 'Desire' refers to craving. Because of craving for beautiful realms, we now take what is craved, hence it is called 'desire object'. 'Existence' refers to sentient beings, because sentient beings are born from the love of desire objects. The rest can be understood by analogy. The realms of evil destinies are not harmonious, so the three types of pleasure-born existence are not established, as the text itself shows.
The three types of seeking are: seeking to be born in the Desire Realm, seeking to have results, and seeking Brahman conduct, named seeking Brahman conduct. 'Brahman' refers to Nirvana (Nirvāṇa).
Seeking the unconditioned realm is true Brahman conduct seeking. The immovability of the Fourth Dhyana (Fourth Dhyāna) and the Four Formless Realms (Four Formless Realms) are wrong Brahman conduct seeking. Those who seek to be born above the Fourth Dhyana but do not cling to Nirvana do not speak of the three types of seeking because they have few desires. Briefly, they are distinguished by five gates, as described in other chapters. The sixth chapter of the Abhidharma, etc., is different from this, as described in other chapters.
章說。
第七門中。遊戲忘念意相憤恚者。此即欲界四空居天。下之二天。俱句攝故。非天殺故。薩婆多宗二說。或四天王天攝。或三十三天攝。今則不然。
其第三句。謂即彼眾生處已生位等者。縱非處羯邏藍位。至已生位時。濕化生等。皆是此句。今順前文。且言彼生處已生位。此文狹故。非唯彼位。
如來使者者。如有女人先來懷孕。佛記是男。后未生位母便命終。外道譏訶佛記無驗。焚燒母日。佛令使者入火取兒。母雖喪亡。其兒不死。使者入火。抱兒將還。由佛力持。火不燒使。佛但記兒不記母故。
住最後身者。謂佛身及諸阿羅漢。住最後身。有化火燒身。任運自滅。非為二害故。迦留陀夷。他殺。致於馬糞。後作神通。方入寂滅。乃至廣說。中有亦然。蟲仙等類其事非一。
第八果因緣中有二。初標四門。后隨別釋。此辨三法。一十因。二四緣。三五果。親因為先。次勝為立。疏力名和合 內分力有七德 無事業障者。多覺事業。名事業障。由多思覺。發諸事業。繞攘其心。癡修善品。名事業障。無此事障。名為無事業障 外分力有五德。施主資給方得修習。故說施主名外分力 住正法者。隨順為善友。不為善友。不為障難。
何法成中。所知勝解愛樂為先者。
【現代漢語翻譯】 現代漢語譯本： 章疏解釋：
在第七門中，關於『遊戲忘念意相憤恚』，指的是欲界的四空居天，以及下方的二天，因為它們都被包含在同一句中。這裡並非指天被殺害的情況。薩婆多宗（Sarvastivada，一切有部）對此有兩種說法：或者歸屬於四大天王天（Cāturmahārājika），或者歸屬於三十三天（Trāyastriṃśa）。但現在我們不這樣認為。
關於第三句，指的是那些處於已生位等狀態的眾生。即使不是處於羯邏藍位（kalala，受精卵最初的凝結狀態），到了已生位時，濕生、化生等都屬於這一句所指。現在爲了順應前面的文意，暫且說是那些在所生之處處於已生位的眾生。這裡的文意比較狹窄，並非僅僅指這些位。
關於『如來使者』，舉例來說，如果有個女人先前已經懷孕，佛陀預言她懷的是男孩。後來在孩子還沒出生時，母親就去世了。外道譏諷佛陀的預言不靈驗，在焚燒母親的日子，佛陀讓使者進入火中取出孩子。母親雖然喪生，但孩子沒有死。使者進入火中，抱著孩子出來。由於佛陀的神力加持，火沒有燒到使者。因為佛陀只是預言了孩子，沒有預言母親。
關於『住最後身』，指的是佛陀的身體以及諸位阿羅漢（Arhat，已證得無學果位的聖者）的身體，他們處於最後一生。有的會化火焚燒自身，任其自然熄滅，這不是因為受到任何傷害。迦留陀夷（Kāludāyin）被他人所殺，屍體被丟在馬糞堆里，後來他展現神通，才進入寂滅，乃至更多的情況。中有（antarābhava，中陰身）的情況也是如此。蟲、仙等種類的情況也不止這些。
第八果因緣中包含兩個部分：首先標出四門，然後分別解釋。這裡辨析三種法：一是十因，二是四緣，三是五果。先說親因，其次是殊勝的因，疏遠的因稱為和合。內分力有七種功德。『無事業障』指的是過多的思慮會引發諸種事業，擾亂內心，從而妨礙修習善法，這稱為事業障。沒有這種障礙，就稱為『無事業障』。外分力有五種功德。因為有施主的資助才能修習，所以說施主是外分力。『住正法』指的是隨順善友，不成為善友的障礙，也不成為修行的障礙。
『何法成中，所知勝解愛樂為先』指的是什麼法成就呢？以所知、勝解、愛樂為先。
【English Translation】 English version: Chapter Explanation:
In the seventh section, concerning 'playful forgetting of mindfulness, mental images, anger,' this refers to the Four Heavens of the Formless Realm (Arūpadhātu) in the Desire Realm (Kāmadhātu), and the two heavens below them, because they are both included in the same phrase. This does not refer to the killing of devas (gods). The Sarvastivada school has two views on this: either it belongs to the Heaven of the Four Great Kings (Cāturmahārājika), or it belongs to the Heaven of the Thirty-three (Trāyastriṃśa). But we do not think so now.
Regarding the third phrase, it refers to those sentient beings who are in the state of having already been born, etc. Even if not in the kalala (the initial coagulation state of a fertilized egg), when they reach the state of having already been born, those born from moisture, those born by transformation, etc., all belong to what this phrase refers to. Now, in order to follow the preceding text, let's say for the moment that it refers to those sentient beings who are in the state of having already been born in their place of birth. The meaning here is narrow, not only referring to these states.
Regarding 'the messenger of the Tathagata (Tathāgata, Thus Come One),' for example, if a woman was already pregnant, and the Buddha predicted that she was carrying a boy. Later, before the child was born, the mother died. Non-Buddhists ridiculed the Buddha's prediction as being inaccurate. On the day of the mother's cremation, the Buddha had a messenger enter the fire to retrieve the child. Although the mother perished, the child did not die. The messenger entered the fire, holding the child as he came out. Due to the Buddha's power, the fire did not burn the messenger. This is because the Buddha only predicted the child, not the mother.
Regarding 'dwelling in the last body,' this refers to the Buddha's body and the bodies of all Arhats (Arhat, one who has attained the state of no more learning), who are in their last life. Some will transform their bodies into fire and let it extinguish naturally, not because they have suffered any harm. Kāludāyin was killed by others, and his body was discarded in a pile of horse manure. Later, he displayed his supernatural powers before entering into nirvana, and so on. The same is true for the intermediate state (antarābhava, the intermediate state between death and rebirth). The cases of insects, immortals, and other such beings are not just a few.
The eighth section on the causes and conditions of the result contains two parts: first, it identifies the four doors, and then it explains them separately. Here, it distinguishes three dharmas: first, the ten causes; second, the four conditions; and third, the five results. The direct cause is mentioned first, followed by the superior cause, and the distant cause is called the combined cause. The internal supporting power has seven virtues. 'Without the hindrance of activities' refers to excessive thoughts that give rise to various activities, disturbing the mind, thereby hindering the practice of virtuous deeds. This is called the hindrance of activities. The absence of this hindrance is called 'without the hindrance of activities.' The external supporting power has five virtues. Because one can only practice with the support of donors, the donors are said to be the external supporting power. 'Dwelling in the correct Dharma' refers to following good friends, not becoming an obstacle to good friends, and not becoming an obstacle to practice.
'What dharma is accomplished, with knowledge, superior understanding, and love as the first?' What dharma is accomplished? It is accomplished with knowledge, superior understanding, and love as the first.
即因明云。隨自樂為。此以自性差別。而為所立故。宗為建立。
成辨中。又愛為先由食住者。此意說言。由過去愛為先。現在身為建立等。假有情安住也作用中。自種子為先如此生為建立等者。顯揚十八云。即彼前生為建立前生緣和合。意顯生性及與生緣。皆先業故名之為先。與此無違。
十因四緣五果等義。皆如下第三十八。顯揚十八。對法第四。唯識第七八論及疏釋。
下既明因依處。及緣得果。即是自釋因緣依處 其五果體。我今當說。異熟果。以一切業所招無記五蘊為體。別報從總。總名異熟 等流果。以一切有為有漏無漏三性自類同品。劣法前聚。生后同品勝法後果為性。瑜伽唯識。皆又說言。或似先業。後果隨轉。如由殺生得短命。此實增上。假名等流。短命同故 離系果。以斷煩惱障。所得果所證擇滅真如為性。斷所知障。所得擇滅等。但是增上果。所斷障體非系法故。六行所得亦增上攝。不斷種故 士用果。有二義。一云五蘊假者作用所得四塵為性。三十八云。占卜稼穡為自性故。二云。通以一切有為無為為性。別別諸法名士夫故。此能招得俱生無間隔越不生四種果故 增上果。以一切有為無為性為性。寬通故。略出體已。余如別章。
建立中有三。初因緣果依處立。次
【現代漢語翻譯】 現代漢語譯本： 即因明中說，『隨自樂為』（sui zi le wei）。這是因為以自性差別作為所要建立的理由，所以宗（zong）得以成立。
在《成辨中》（Cheng Bian Zhong）又說，『以愛為先由食住者』。這裡的意思是說，由於過去的愛為先導，現在的身體得以建立等等，假借有情安住其中。在作用中，『以自種子為先如此生為建立等者』，《顯揚十八》（Xian Yang Shi Ba）中說，『即彼前生為建立前生緣和合』，意思是說生性以及生緣，都是先前的業力所致，所以稱為『先』。這與前面的說法沒有衝突。
關於十因、四緣、五果等的意義，都如下文第三十八節、《顯揚十八》（Xian Yang Shi Ba）、《對法第四》（Dui Fa Di Si）、《唯識第七八論》（Wei Shi Di Qi Ba Lun）以及疏釋中所述。
下面既然闡明了因的依據之處，以及緣而得到果，這就是自己解釋因緣的依據之處。關於五果的體性，我現在要說明。異熟果（yi shu guo），以一切業所招感的無記五蘊為體。別報（bie bao）是從總報（zong bao）來說的，總報名為異熟。等流果（deng liu guo），以一切有為有漏無漏三性自類同品，劣法前聚，生后同品勝法後果為性。《瑜伽》（Yu Jia）、《唯識》（Wei Shi）都又說，或者相似於先前的業，後果隨之轉變。例如由於殺生而得到短命的果報，這實際上是增上果（zeng shang guo），假名為等流，因為短命是相同的。離系果（li xi guo），以斷除煩惱障（fan nao zhang）所得到的果，所證得的擇滅真如（ze mie zhen ru）為體性。斷除所知障（suo zhi zhang）所得到的擇滅等，只是增上果，因為所斷除的障礙體不是繫縛之法。六行所得也屬於增上果，因為沒有斷除種子。士用果（shi yong guo），有兩種解釋。一種說法是五蘊假者作用所得的四塵為體性。第三十八節說，占卜稼穡為自性。另一種說法是，通以一切有為無為為體性，個別的諸法名為士夫，因此能夠招得俱生、無間隔越、不生四種果。增上果（zeng shang guo），以一切有為無為性為體性，因為寬泛而通達。簡略地說明了體性之後，其餘的在別的章節中說明。
建立中有三種，首先是因緣果的依據之處的建立，其次是……
【English Translation】 English version: As it is said in Hetuvidya (因明, Yin Ming, Hetuvidya): 'Acting according to one's own pleasure.' This is because the establishment is based on the difference in inherent nature, hence the establishment of the proposition (宗, zong).
In Cheng Bian Zhong (成辨中), it is also said, 'Taking love as the priority, based on food and dwelling.' This means that due to past love being the priority, the present body is established, etc., with sentient beings temporarily dwelling within. Regarding the function, 'Taking one's own seed as the priority, thus birth is established, etc.,' Xian Yang Shi Ba (顯揚十八) states, 'That previous life is the establishment of the union of conditions of the previous life,' meaning that the nature of birth and the conditions of birth are all due to previous karma, hence called 'priority.' This does not contradict the previous statement.
The meanings of the ten causes, four conditions, and five effects, etc., are all as described in section 38 below, Xian Yang Shi Ba (顯揚十八), Dui Fa Di Si (對法第四), Wei Shi Di Qi Ba Lun (唯識第七八論), and their commentaries.
Since the following clarifies the basis of causes and the attainment of effects through conditions, this is a self-explanation of the basis of causes and conditions. Regarding the nature of the five effects, I will now explain. The Vipaka-phala (異熟果, yi shu guo, result of maturation) has as its essence the non-specified five aggregates (五蘊, wu yun) brought about by all karma. The specific retribution (別報, bie bao) is spoken of from the perspective of the general retribution (總報, zong bao), which is called Vipaka. The Nisyanda-phala (等流果, deng liu guo, result of outflow) has as its nature all conditioned, defiled, and undefiled three natures of the same category, with inferior phenomena preceding, giving rise to superior phenomena of the same category as the subsequent result. Both the Yoga (瑜伽) and Vijnaptimatrata (唯識, Wei Shi) state that the subsequent result transforms similarly to previous karma. For example, obtaining a short life as a result of killing, this is actually an Adhipati-phala (增上果, zeng shang guo, dominant result), nominally called Nisyanda, because the short life is the same. The Visamyoga-phala (離系果, li xi guo, result of separation) has as its nature the cessation of suffering (擇滅, ze mie) and Suchness (真如, zhen ru) attained by severing the afflictive obstructions (煩惱障, fan nao zhang). The cessation of suffering obtained by severing the cognitive obstructions (所知障, suo zhi zhang), etc., is only an Adhipati-phala, because the nature of the severed obstructions is not a binding phenomenon. The attainment of the six practices is also included in the Adhipati-phala, because the seeds are not severed. The Purusakara-phala (士用果, shi yong guo, result of effort) has two interpretations. One interpretation is that it has as its nature the four elements obtained through the function of the five aggregates. Section 38 states that divination and agriculture are its nature. The other interpretation is that it generally has as its nature all conditioned and unconditioned phenomena, with individual dharmas called Purusa, thus being able to bring about the four kinds of results: co-arising, without interval, non-transgressing, and non-arising. The Adhipati-phala (增上果, zeng shang guo, dominant result) has as its nature all conditioned and unconditioned phenomena, because it is broad and comprehensive. After briefly explaining the nature, the rest is explained in other chapters.
There are three aspects of establishment. First, the establishment of the basis of causes, conditions, and effects; second, ...
釋因緣果義。後有三複次。重顯建立因。初中即三。依處名者。語因即依處。乃至無障礙則依處。皆持業釋。既依依處即建立因隨說。即因乃至不相違即因。亦皆持業。或有不然。如別章解。
體是依處。義稱為因。義依體立。故說十因依十五處 出體性者。初語依處。體唯是語。成唯識云。謂法名想所起語性。由隨見等。能說眾義。此語名因。顯義果故。語體之上。有能詮用。體為依處。用則稱因。故言隨說因依語依處立。觀此文意。乍似依他之語。自言說轉。理實不然。初語是依。后語是因。以語說于所見聞等。名為因故。因想起語。名依處故。欲顯依因。所望各別領受依處。此所觀待能所受為性。能受則受數。所受則一切法。受是遍行。能領納境分位差別。勝餘法故。故對所受獨立為性。有得能受而有所受。以能受為依處。有待所受而有能受。以所受為依處。有待能受而有能受。以所得為依處。有待所受而有所受。亦以所待為依處性。總以能待為因之果。即以此義釋今論文。以所觀待。而為因也。故唯識云。謂所觀待能所受性。此中論云。于彼生緣。于彼斷緣。或為遠離。或為求得。等者遠離彼生緣。求得彼斷緣。論文但有染凈二因。略無無記 習氣依處。以有漏無漏內外所有實種假種未成熟位。而為自
【現代漢語翻譯】 現代漢語譯本：解釋因緣果的意義。後面有三重解釋。重新顯示建立因。最初的解釋分為三部分。關於依處（Ālaya，阿賴耶識）的名稱，語因就是依處，乃至無障礙也是依處，這些都是持業釋（指主語和謂語之間是領屬關係）。既然依靠依處，就隨之建立因，即因乃至不相違就是因，這些也都是持業釋。或者有不是這樣的情況，就像其他章節的解釋一樣。
體是依處，義稱為因。義依體而立，所以說十因依靠十五處。關於顯現體性，最初的語依處，體唯獨是語言。成唯識論中說：『所謂的法名想所引起的語言性質，由於隨著所見等等，能夠說出各種意義。』這種語言被稱為因，因為它能顯現意義的結果。在語言的本體之上，有能詮釋的作用。體是依處，作用則稱為因。所以說隨說因依靠語依處而建立。觀察這段文字的含義，乍一看好像是依他起性的語言，自己進行言說。但實際上不是這樣。最初的語言是依，後來的語言是因。因為用語言說出所見所聞等等，這被稱為因。因為因想起語言，這被稱為依處。想要顯示依和因，所期望的是各自不同的領受。領受依處，這種觀待以能受和所受為性質。能受指的是受蘊（Vedanāskandha），所受指的是一切法。受是遍行心所（Sarvatraga），它能夠領納境界的分位差別，勝過其他法。所以對於所受獨立成為一種性質。有得到能受而有所受的情況，以能受為依處。有等待所受而有能受的情況，以所受為依處。有等待能受而有能受的情況，以所得為依處。有等待所受而有所受的情況，也以所待為依處性質。總的來說，以能待為因的結果。就用這個意義來解釋現在的論文。以所觀待，而作為因。所以唯識論中說：『所謂的觀待能受和所受的性質。』這裡論文中說：『對於產生它的緣，對於斷滅它的緣，或者爲了遠離，或者爲了求得。』等等，遠離產生它的緣，求得斷滅它的緣。論文中只有染污和清凈兩種因，省略了無記因。習氣依處，以有漏無漏內外所有的真實種子和假立種子未成熟的狀態，作為自己的...
【English Translation】 English version: Explaining the meaning of cause, condition, and result. Following this, there are three further explanations, re-emphasizing the establishment of cause. The initial explanation is divided into three parts. Regarding the name of Ālaya (storehouse consciousness), the cause of speech is the Ālaya, and even unobstructedness is the Ālaya. These are all possessive genitive constructions (where the subject and predicate have a relationship of belonging). Since it relies on the Ālaya, the cause is established accordingly, meaning that cause and non-contradiction are also causes, all of which are possessive genitive constructions. However, there may be exceptions, as explained in other chapters.
The substance is the Ālaya, and the meaning is called the cause. The meaning is established based on the substance, hence it is said that the ten causes rely on the fifteen places. Regarding the manifestation of the essence, the initial speech-Ālaya, its essence is solely language. The Consciousness-Only Treatise states: 'The nature of speech arising from the name and thought of a dharma, due to seeing and so on, is able to express various meanings.' This speech is called the cause because it manifests the result of meaning. Above the substance of speech, there is the function of expression. The substance is the Ālaya, and the function is called the cause. Therefore, it is said that the cause of expression is established based on the speech-Ālaya. Observing the meaning of this passage, it initially seems like language of dependent origination, speaking on its own. But in reality, it is not so. The initial language is the basis, and the subsequent language is the cause. Because using language to express what is seen and heard, etc., is called the cause. Because the cause gives rise to language, this is called the Ālaya. Wanting to reveal the basis and the cause, what is expected is the different reception of each. Receiving the Ālaya, this dependence takes the nature of the receiver and the received. The receiver refers to the feeling aggregate (Vedanāskandha), and the received refers to all dharmas. Feeling is a universal mental factor (Sarvatraga), which is able to receive the distinctions of the state of the object, surpassing other dharmas. Therefore, it independently becomes a nature in relation to the received. There are cases where the receiver is obtained and there is something received, with the receiver as the Ālaya. There are cases where the receiver waits for the received and there is a receiver, with the received as the Ālaya. There are cases where the receiver waits for the receiver and there is a receiver, with what is obtained as the Ālaya. There are cases where the received waits for the received and there is something received, also with what is waited for as the nature of the Ālaya. In general, taking the ability to wait as the result of the cause. This meaning is used to explain the current treatise. Taking what is depended upon as the cause. Therefore, the Consciousness-Only Treatise states: 'The nature of depending on the receiver and the received.' Here, the treatise states: 'For the condition that produces it, for the condition that extinguishes it, or for the sake of distancing, or for the sake of obtaining.' And so on, distancing the condition that produces it, obtaining the condition that extinguishes it. The treatise only has two types of causes, defiled and pure, omitting the neutral cause. The Ālaya of habitual tendencies, taking the immature state of all real and provisional seeds, internal and external, with outflows and without outflows, as its own...
性。去果遠故。此文唯依雜染種說之。凈不凈業引內外果故。不依無記清凈因說。唯識寬通 有潤種依。體同習氣。但成熟位。與前不同。此亦唯說染。染中唯說業。不說名言種。乘前以說故。亦應如唯識攝受因中 無間滅境界依處。即是二緣。根則六根 依用依。謂作具作業。即除因緣所餘疏助。作具作用 士用依。以除因緣外親作現緣。作者作用。此五皆通有漏無漏。故唯識云。具攝受六辨無漏法。此唯說有漏。辨有漏法故 真見依處。以無漏見為性。除引自種。于相應法能助。於後無漏能引。于無為能證。故疏緣攝受。皆除種子 隨順依處。以三性有為有漏無漏。若現若種。自界他界。同品勝品。有為無為。自性生。自乘相引能引為性。此中論云。欲系善法。能引無色界系及不繫法者。此依波羅蜜多聲聞獨覺。諸大菩薩。超禪之位。得相引生。對法第五。顯揚十八。許相生故。下第十二。唯云第三劫菩薩及如來能超一切地。據勝者說。亦不相違 又言無記法能引三性名隨順。依處者。謂諸種子。略有二性。攝用歸性。可言無記。將因屬果。性乃通三。唯識依后義。說此依處其性必同。今依初義。無記生三性。除斯以外現行諸法種望種。更無別性。成隨順因故。彼此文不相乖返差別功能依。以一切有為。各于自果
【現代漢語翻譯】 現代漢語譯本 性。遠離果報的緣故。這裡的文句僅僅是依據雜染的種子而說的。因為清凈和不凈的業能引生內外果報。所以不依據無記的清凈因來說。唯識宗的觀點更為寬泛，認為有潤種是所依。其體性與習氣相同。只是在成熟的階段，與前面所說的不同。這裡也僅僅是說染污法。在染污法中，僅僅是說業，不說名言種。因為前面已經說過了。也應該像唯識宗所說的攝受因中那樣。 無間滅境界依處，就是二緣（因緣、增上緣）。根則是六根（眼根、耳根、鼻根、舌根、身根、意根），是依用依（工具所依賴的）。所謂作具作業（工具的作用），就是除了因緣之外其餘的疏遠的幫助。作具的作用。 士用依（人的作用所依賴的），是以除了因緣之外，親近地作為現緣。作者的作用。這五種都是通於有漏和無漏的。所以唯識宗說，具攝受六，辨別無漏法。這裡僅僅是說有漏，辨別有漏法。 真見依處（真實見解所依賴的），以無漏見為體性。除了引生自身種子之外，對於相應的法能夠幫助。對於後來的無漏法能夠引生。對於無為法能夠證得。所以疏緣攝受，都排除了種子。 隨順依處（隨順的所依賴的），以三性（善、惡、無記）有為（有生滅變化）有漏（有煩惱）無漏（無煩惱）。無論是現行還是種子。無論是自界還是他界。無論是同品還是勝品。無論是無為還是有為。無論是自性生還是自乘相引，能夠引生為體性。這裡論中說，欲界系的善法，能夠引生無色界系以及不繫法（超出三界的法）的，這是依據波羅蜜多（到達彼岸）、聲聞（聽聞佛法之聲）、獨覺（獨自覺悟）、諸大菩薩（偉大的覺悟者）。超越禪定的地位，得到互相引生。對法第五，顯揚十八，允許互相生起的緣故。下文第十二，僅僅說第三劫的菩薩以及如來能夠超越一切地（修行階位）。這是根據殊勝者來說的，也不互相違背。 又說無記法能夠引生三性，名為隨順依處。指的是各種種子。大致有兩種性質。攝用歸性，可以說成是無記。將因歸屬於果，其性質就通於三性。唯識宗依據后一種意義，說這種依處其性質必定相同。現在依據前一種意義，無記生三性。除了這些以外，現行諸法，種子望種子，更沒有別的性質。成為隨順因的緣故。彼此文句不互相違背。 差別功能依（差別功能的所依賴的），以一切有為法，各自對於自己的果報。
【English Translation】 English version Nature. Because it is far from the result. This passage only speaks of impure seeds. Because pure and impure karma can lead to internal and external results. Therefore, it does not speak of the unmarked pure cause. The Consciousness-Only school has a broader view, believing that the seeds with moisture are the basis. Its nature is the same as habit energy. Only in the stage of maturity is it different from what was said before. Here, it only speaks of defilement. In defilement, it only speaks of karma, not name and form seeds. Because it has been said before. It should also be like the receptive cause in the Consciousness-Only school. The basis of the uninterruptedly ceasing realm is the two conditions (causal condition and dominant condition). The roots are the six roots (eye root, ear root, nose root, tongue root, body root, mind root), which are the basis of use (what the tool relies on). The so-called tool operation is the distant help other than the causal condition. The function of the tool. The basis of human effort (what human effort relies on) is to closely act as the present condition other than the causal condition. The function of the author. These five are all common to the contaminated and uncontaminated. Therefore, the Consciousness-Only school says that it fully receives six and distinguishes the uncontaminated dharma. Here, it only speaks of the contaminated, distinguishing the contaminated dharma. The basis of true seeing (what true understanding relies on) takes uncontaminated seeing as its nature. In addition to leading to its own seeds, it can help the corresponding dharma. It can lead to later uncontaminated dharma. It can attain the unconditioned. Therefore, the distant condition receives and excludes seeds. The basis of accordance (what accordance relies on) takes the three natures (good, evil, unmarked), conditioned (with birth and death), contaminated (with afflictions), and uncontaminated (without afflictions) as its nature. Whether it is manifest or a seed. Whether it is one's own realm or another realm. Whether it is the same category or a superior category. Whether it is unconditioned or conditioned. Whether it is self-nature birth or self-vehicle attraction, it can lead to birth as its nature. Here, the treatise says that the good dharma of the desire realm can lead to the formless realm and the unconditioned dharma (dharma beyond the three realms). This is based on Pāramitā (reaching the other shore), Śrāvaka (hearing the Buddha's teachings), Pratyekabuddha (awakening alone), and great Bodhisattvas (great awakeners). Transcending the state of meditation, they attain mutual attraction and birth. The fifth of the Abhidharma and the eighteenth of the Yogācārabhūmi allow mutual arising. The twelfth below only says that the Bodhisattvas and Tathāgatas of the third kalpa can transcend all grounds (stages of practice). This is according to the superior ones, and it does not contradict each other. It is also said that unmarked dharma can lead to the three natures, called the basis of accordance. It refers to various seeds. There are roughly two natures. Gathering the function and returning to the nature, it can be said to be unmarked. Attributing the cause to the result, its nature is common to the three natures. The Consciousness-Only school relies on the latter meaning, saying that the nature of this basis must be the same. Now, according to the former meaning, the unmarked gives rise to the three natures. Apart from these, the manifest dharmas, seeds looking at seeds, have no other nature. Because they become the cause of accordance. The passages do not contradict each other. The basis of differentiated function (what differentiated function relies on) is that all conditioned dharmas, each for their own results.
。有為能起。無為能證。而為自性。此等同性。及得異性。異熟無記果故。今論總說不違余文。前隨順依。論性即狹。各自性故。談界即寬。引三界故。此差別依。論性即寬。招異熟故。談界即狹。唯各自界。各定別故。前隨順依。望劣非依。此差別依。一切皆得和合依。以第二領受依。乃至差別功德依處為體。此說果寬通生和合。故唯識等。因果俱寬。彼說生住成得四果。成有二種。一立。二辨。攝此成辨無此作因。住謂金輪依風輪等。此論所無。義各別故。所望別故。彼依作用。離體無故。所以不論。此無住者疏故不論。亦不相違也 障礙無障礙二果。皆通二。因寬遍順違有異。法體並同。因依于處。如論自陳。處體既然。因體可悉依種子緣依處施設因緣等者。唯識有兩說。一云十五依處中。第三習氣。第四有潤。十一隨順。十二差別。十三和合。十五不障礙。此六依處中。諸因緣種。併名種子緣依處。依之立因緣。除第三四。外餘四依處。所有現行多斷故不說。或亦名種。能辨果故無間滅者。諸依處中。第五無間滅。第十真見。十三和合。十五不障礙。此四依處中。無間緣義。皆名無間滅依處。依之立等無間緣境界依處者。諸依處中。第六境界依處。第十真見。十三和合。十五不障礙。此四依處中。境界緣義。
併名境界依處。依之立所緣緣。此之二緣。非唯五六。余依處中。有二緣故。除此余處皆增上緣。二云種子。唯屬第四有潤種子依。依之立因緣。親能生果顯故偏說。餘名等疏隱故。略而不論。無間唯第五境界。唯第六。如名自顯。余依處中。雖有此二。隱故不說。此三已顯初之三緣故。餘十二處。皆增上攝。非唯增上依。
習氣隨順因緣依處施設異熟果及等流果者。唯識別配。此中論云。習氣依處。得異熟果。隨順依處。得等流果。各別得果。有勝功能故離別說。非習氣處不得等流。唯識釋此得五果中有二說。一云習氣處者。即顯第三第四十二十三十五。此五依處。得異熟果。隨順處者。即顯第三第四第九第十十一十三十五。或並第八作用。如是或八或九。此諸依處得等流果。真見處者。即顯第十十一十二十三十五。或第八第九。如是或五或七。此諸依處。得離系果 士用依處。復有兩義。一五蘊假者。二別別法。如前果中說。若依初義。即顯第二第九十三十五。此四依處得士用果。若依后義。即顯第二第三第四第八第九十十一十二十三十五。此十依處得士用果。所餘處者。即顯第一第五第六十四。此四依全。餘十一中隨應少分。得增上果。得前四果之所餘故。不爾便應大寬大狹。二云習氣唯第三得異熟果。
【現代漢語翻譯】 現代漢語譯本 『併名境界依處』（同時被稱為境界所依賴之處）。依靠它建立『所緣緣』（目標條件）。這兩種『緣』（條件），不僅僅存在於第五識和第六識。因為在其他的依賴之處，也有這兩種『緣』。除了這些，其餘的地方都是『增上緣』（增強條件）。『二云種子』（第二種是種子），只屬於第四識，它具有滋潤種子的依賴性。依靠它建立『因緣』（直接原因），因為它能夠直接產生明顯的結果，所以特別說明。其餘的名稱等等，因為比較疏遠和隱蔽，所以簡略而不論述。『無間』（無間緣）只存在於第五識的境界，『唯第六』（只有第六識），就像名稱本身所顯示的那樣。雖然在其他的依賴之處也有這兩種『緣』，但是因為隱蔽，所以不說。這三種已經顯示了最初的三種『緣』，所以其餘的十二處，都包含在『增上緣』中，不僅僅是『增上依』（增強依賴）。
『習氣隨順因緣依處施設異熟果及等流果者』（由習氣、隨順因緣所依賴之處而產生異熟果和等流果），只與識別相配。這裡論述說，『習氣依處』（習氣所依賴之處），得到『異熟果』（成熟的果報），『隨順依處』（隨順因緣所依賴之處），得到『等流果』（同類相續的果報）。因為各自得到果報，具有殊勝的功能，所以分別說明。並非習氣所依賴之處就不能得到等流果。唯識宗解釋說，得到五種果報中有兩種說法。一種說法是，『習氣處者』（習氣所依賴之處），就是指第三、第四、第十、第十二、第十三、第十五。這五個依賴之處，得到『異熟果』。『隨順處者』（隨順因緣所依賴之處），就是指第三、第四、第九、第十、第十一、第十三、第十五，或者加上第八識的作用。這樣或者八個或者九個，這些依賴之處得到『等流果』。『真見處者』（真實見解所依賴之處），就是指第十、第十一、第十二、第十三、第十五，或者第八、第九。這樣或者五個或者七個，這些依賴之處，得到『離系果』（解脫的果報）。『士用依處』（努力作用所依賴之處），又有兩種含義。一種是五蘊假合，另一種是各個不同的法。就像前面果報中所說的那樣。如果依據第一種含義，就是指第二、第九、第十三、第十五。這四個依賴之處得到『士用果』（由努力產生的果報）。如果依據后一種含義，就是指第二、第三、第四、第八、第九、第十、第十一、第十二、第十三、第十五。這十個依賴之處得到『士用果』。『所餘處者』（其餘的地方），就是指第一、第五、第六、第十四。這四個依賴之處全部，其餘的十一個中，隨應有少部分，得到『增上果』（增強的果報）。因為得到前面四種果報的剩餘部分。否則就會出現過寬或者過窄的情況。另一種說法是，習氣只有第三識才能得到『異熟果』。
【English Translation】 English version 'Also named the bases of the realm of objects' (simultaneously called the place upon which the realm of objects relies). Relying on it, 'objective condition' (ālambana-pratyaya) is established. These two 'conditions' (pratyaya) are not only present in the fifth and sixth consciousnesses. Because in other places of reliance, these two 'conditions' also exist. Apart from these, the remaining places are all 'dominant condition' (adhipati-pratyaya). 'The second is seed' (bīja), which belongs only to the fourth consciousness, possessing the dependence of moistening seeds. Relying on it, 'causal condition' (hetu-pratyaya) is established, because it can directly produce obvious results, so it is specifically explained. The remaining names, etc., are relatively distant and hidden, so they are briefly omitted. 'Immediate condition' (samanantara-pratyaya) exists only in the realm of the fifth consciousness, 'only the sixth' (kevala-ṣaṣṭha), as the name itself indicates. Although these two 'conditions' also exist in other places of reliance, they are not mentioned because they are hidden. These three have already revealed the initial three 'conditions', so the remaining twelve places are all included in the 'dominant condition', not just 'dominant dependence' (adhipati-āśraya).
'Those places of reliance for habit-energy, conforming causal conditions, establishing maturation results and outflow results' (vāsanā-anuguṇa-hetu-pratyaya-āśraya-vyavasthā-vipāka-phala-niṣyanda-phala), only correspond to consciousness. Here, the treatise says, 'the place of reliance for habit-energy' (vāsanā-āśraya), obtains 'maturation result' (vipāka-phala), 'the place of reliance for conforming conditions' (anuguṇa-āśraya), obtains 'outflow result' (niṣyanda-phala). Because each obtains results and has excellent functions, they are explained separately. It is not that the place of reliance for habit-energy cannot obtain outflow results. The Consciousness-Only school explains that there are two views on obtaining five types of results. One view is that 'the place of habit-energy' refers to the third, fourth, tenth, twelfth, thirteenth, and fifteenth. These five places of reliance obtain 'maturation result'. 'The place of conforming conditions' refers to the third, fourth, ninth, tenth, eleventh, thirteenth, and fifteenth, or including the function of the eighth consciousness. Thus, either eight or nine, these places of reliance obtain 'outflow result'. 'The place of true seeing' refers to the tenth, eleventh, twelfth, thirteenth, and fifteenth, or the eighth and ninth. Thus, either five or seven, these places of reliance obtain 'result of separation' (visaṃyoga-phala). 'The place of reliance for effort' (puruṣakāra-āśraya) has two meanings. One is the aggregation of the five aggregates (pañca-skandha), and the other is separate dharmas. As mentioned in the previous results. If based on the first meaning, it refers to the second, ninth, thirteenth, and fifteenth. These four places of reliance obtain 'result of effort' (puruṣakāra-phala). If based on the second meaning, it refers to the second, third, fourth, eighth, ninth, tenth, eleventh, twelfth, thirteenth, and fifteenth. These ten places of reliance obtain 'result of effort'. 'The remaining places' refer to the first, fifth, sixth, and fourteenth. All of these four places of reliance, and a small portion of the remaining eleven, obtain 'dominant result' (adhipati-phala). Because they obtain the remaining portions of the previous four results. Otherwise, it would be either too broad or too narrow. Another view is that only the third consciousness can obtain 'maturation result' from habit-energy.
隨順唯第十一得等流果。真見唯第十得離系果。士用唯第九得士用果。所餘十一得增上果。若隨義增。其名后顯。獨說得果。非余不得。得果所由及諸義門。論及別章皆如彼說。
釋名中。體用不違。能資長彼。順益是因。為由興濟建立是緣。假因藉緣所成所辨。是為果義。
三複次解建立因中。初複次。依因於果有親疏義。次複次依因於果有染凈義。后複次依因於果有七相義 初複次中。能生因方便因攝十因盡。唯識二說。一云牽引．生起．引發．定異．同事．不相違。此六因中。若現若種。皆名能生。親辨果故。所餘四因。及六少分。皆方便因。疏助起故 二云。唯生起因。名能生因。余之九因。名方便因。生起去果親近偏說。非唯因緣。余多疏助。故作偏說。然菩薩地說。牽引生起。此二種子。名能生因。余方便攝。彼亦兩說。恐繁且止。故此二因攝法周備。后之三因。重顯此二。俱有一種。顯前方便。雖攝三緣。所緣增上二皆俱有。論據增上。且言如眼于眼識等。略不論余。義顯方便攝三緣盡。其能生因。雖因緣性。隱而難故。開之為二。被潤已去種子得果。名無間因。俱時無間。非前後無間。或被潤已轉成有支等。望後生支。亦成無間滅。未潤已前名久遠。由隔潤位其果方生。能所引等。望果
【現代漢語翻譯】 現代漢語譯本 隨順唯（隨順：跟隨、順應）在第十一地獲得等流果（等流果：指與因在性質上相似的結果）。真見唯（真見：真實的見解）在第十地獲得離系果（離系果：脫離束縛的結果）。士用唯（士用：人的努力）在第九地獲得士用果（士用果：由人的努力所產生的結果）。其餘十一種情況獲得增上果（增上果：指通過增上緣而產生的結果）。如果隨順於意義而增加，那麼它的名稱會在後面顯現。單獨說獲得某種果，並非意味著其他果就不能獲得。獲得果的途徑以及各種義理，在論和其他章節中都有詳細說明。
在解釋名稱時，體（體：本體）和用（用：作用）並不相違背。能夠資助和增長它的，順益（順益：順應和利益）是因（因：原因）。作為憑藉、興起、救濟、建立的是緣（緣：條件）。憑藉因和緣所成就和辨明的，就是果（果：結果）的意義。
三次重複解釋建立因（建立因：建立果的因）中，第一次重複解釋是依據因對於果有親疏的意義；第二次重複解釋是依據因對於果有染凈的意義；第三次重複解釋是依據因對於果有七相的意義。在第一次重複解釋中，能生因（能生因：能夠產生結果的因）和方便因（方便因：輔助產生結果的因）涵蓋了十因（十因：佛教中解釋因果關係的十種因）的全部。唯識宗有兩種說法：一種說法是牽引因（牽引因）、生起因（生起因）、引發因（引發因）、定異因（定異因）、同事因（同事因）、不相違因（不相違因）。這六因中，無論是現行還是種子，都稱為能生因，因為它們直接辨別果。其餘四因以及六因中的少部分，都屬於方便因，因為它們是間接輔助生起果。另一種說法是，只有生起因才稱為能生因，其餘九因都稱為方便因。生起因與果的關係最為親近，所以特別強調。並非只有因緣才是如此，其他更多的是間接輔助，所以這樣特別說明。然而，《菩薩地持經》中說，牽引因和生起因這兩種種子稱為能生因，其餘都屬於方便因。那裡也有兩種說法，因為內容繁多，所以暫且停止。因此，這兩種因所涵蓋的法已經很周全。後面的三種因，是再次顯明這兩種因，都具有一種特性，顯示前面的方便。雖然方便因涵蓋了三緣（三緣：因緣、所緣緣、增上緣），所緣緣和增上緣都具備，但論中依據增上緣，所以只說如眼對於眼識等，簡略地不談其他。其意義是顯明方便因涵蓋了三緣的全部。能生因雖然具有因緣的性質，但因為隱晦難以理解，所以將其分為兩種。被滋潤后的種子獲得果，稱為無間因（無間因：沒有間隔的因），是俱時無間，不是前後無間。或者被滋潤後轉變成有支等，對於後來的生支來說，也成為無間滅。未被滋潤之前的種子稱為久遠因（久遠因：時間久遠的因），因為隔著滋潤的階段，它的果才能產生。能所引等，對於果來說。
【English Translation】 English version 'Following-along' (Suishun) alone obtains the 'equal-flow' (Dengliuguo) result in the eleventh stage. 'True-seeing' (Zhenjian) alone obtains the 'separation-from-ties' (Lixiguo) result in the tenth stage. 'Effort-application' (Shiyong) alone obtains the 'effort-application' (Shiyongguo) result in the ninth stage. The remaining eleven obtain the 'augmentation' (Zengshangguo) result. If it increases according to meaning, its name will appear later. Saying that one obtains a certain result alone does not mean that others cannot be obtained. The means by which results are obtained and the various meanings are all explained in detail in the treatises and other chapters.
In explaining the names, 'essence' (Ti) and 'function' (Yong) are not contradictory. That which can aid and grow it, 'following-benefit' (Shunyi) is the 'cause' (Yin). That which serves as a reliance, arising, relief, and establishment is the 'condition' (Yuan). That which is accomplished and discerned by relying on cause and condition is the meaning of 'result' (Guo).
In the three repeated explanations of 'establishing cause' (Jianli Yin), the first repeated explanation is based on the meaning of the cause having closeness or distance to the result; the second repeated explanation is based on the meaning of the cause having defilement or purity to the result; the third repeated explanation is based on the meaning of the cause having seven aspects to the result. In the first repeated explanation, the 'capable-of-producing cause' (Nengsheng Yin) and the 'expedient cause' (Fangbian Yin) encompass all ten causes. The Consciousness-Only school has two views: one view is that the 'attracting cause' (Qianyin Yin), 'arising cause' (Shengqi Yin), 'inducing cause' (Yinfa Yin), 'determining-difference cause' (Dingyi Yin), 'co-working cause' (Tongshi Yin), and 'non-contradictory cause' (Buxiangwei Yin). Among these six causes, whether manifest or seed, are all called 'capable-of-producing' because they directly discern the result. The remaining four causes and a small part of the six causes all belong to 'expedient cause' because they indirectly assist in the arising of the result. The other view is that only the 'arising cause' is called 'capable-of-producing cause', and the remaining nine causes are called 'expedient cause'. The 'arising cause' is closest to the result, so it is particularly emphasized. It is not only the cause and condition that are like this, but many others are indirectly assisting, so this is particularly explained. However, the Yogācārabhūmi-śāstra says that the 'attracting cause' and 'arising cause', these two seeds are called 'capable-of-producing cause', and the rest belong to 'expedient cause'. There are also two views there, but because the content is extensive, we will stop for now. Therefore, the dharmas encompassed by these two causes are already very complete. The three causes that follow are to re-emphasize these two causes, all of which have one characteristic, showing the preceding expediency. Although the 'expedient cause' encompasses the three conditions (causal condition, object-condition, and dominant condition), the object-condition and dominant condition are both present, but the treatise is based on the dominant condition, so it only says such as the eye for eye-consciousness, briefly not discussing others. The meaning is to show that the 'expedient cause' encompasses all three conditions. Although the 'capable-of-producing cause' has the nature of causal condition, because it is obscure and difficult to understand, it is divided into two. The seed that has been moistened and obtains the result is called the 'immediate cause' (Wujian Yin), which is simultaneous and without interval, not before and after without interval. Or, after being moistened, it transforms into a limb of existence, etc., and for the later limb of existence, it also becomes immediate cessation. The seed that has not been moistened is called the 'distant cause' (Jiuyuan Yin), because there is a stage of moistening in between, and its result can only arise. The 'capable-of-attracting' etc., for the result.
遠故。名久遠因緣。
第二複次中。流轉即生死因。此有可愛不可愛及增長。還滅謂出世。亦有可愛及增長。可愛不可愛是有支因。增長者名言因。由有支增長故。或先未有今有。名可愛不可愛。先有今逢潤。名增長因。
七相中。即是種子六義 一無常是因者。即剎那滅。有取與故。此辨因緣。故除無為 二他性為因者。即果俱有。同念生。與后念自性為因者。即恒隨轉。非此剎那生。此第二因攝六義中第二第三 三已生未滅方能為因者。顯與果俱。及恒隨轉二為因世。不同小宗二因於正滅。三因於正生等。大乘取果與果。必同世故。不現在故 四然待余緣者。即六義中第五待眾緣 五然變異者。顯前待緣而本性異方能生果。更無別義 六功能相應者。即六義中第四性決定 第七相稱相順者。即六義中第六引自果。如是總顯。此中第三第五。六義中無。餘五即彼六。如唯識第二。攝論第二等疏。樞要等會釋。
上來解此地中。初界門訖。第二釋相中。緣名身等為境者。唯識二說。一云五有。今說意俱境。勝故非五識無。二云唯意識俱。此文為證。但言緣名等義。不說緣色等故。
尋伺等起謂發語言者。但顯尋伺能發語言。非說語言必尋伺起。謂佛身中身語業等。不由尋伺。但思起。如說尋
【現代漢語翻譯】 現代漢語譯本： 久遠之因。名為久遠因緣（ming jiu yuan yin yuan，指時間上長遠的因果關係）。 第二重含義中，流轉指的是生死輪迴的原因。這裡有可愛和不可愛兩種，以及增長。還滅指的是出世，也有可愛和增長。可愛和不可愛是有支因（you zhi yin，指十二因緣中的支分作為原因），增長指的是名言因（ming yan yin，指通過語言概念增長業力）。由於有支的增長，或者原本沒有現在有了，這叫做可愛和不可愛。原本就有現在遇到滋潤，這叫做增長因。 七相中，就是種子的六種含義：一、無常是因，指的是剎那滅（cha na mie，指事物瞬間消滅）。因為有取和與，這是在辨別因緣，所以排除無為（wu wei，指不生不滅的境界）。二、他性為因，指的是與果同時存在。與同念一起產生。與后唸的自性作為因，指的是恒常隨之轉變，不是這個剎那產生的。這第二種因包含了六義中的第二和第三。三、已生未滅才能作為因，顯示了與果同時存在，以及恒常隨之轉變這兩種作為因的世。不同於小乘宗派認為二因在正滅時，三因在正生時等觀點。大乘認為取果與果，必定是同一世，不是現在。四、然而要等待其他緣，指的是六義中的第五種，等待眾緣。五、然而會變異，顯示了之前等待緣而本性不同才能產生果。沒有其他特別的含義。六、功能相應，指的是六義中的第四種，性質決定。七、相稱相順，指的是六義中的第六種，引出自果。這樣總的顯示。這裡面的第三和第五，在六義中沒有。其餘五種就是那六種。如《唯識第二》（Wei Shi Di Er，指《成唯識論》第二卷）、《攝論第二》（She Lun Di Er，指《攝大乘論》第二卷）等疏、樞要等會釋。 上面解釋了此地中的第一個界門。第二，解釋相中，以緣名身等為境，唯識中有兩種說法。一種說法是五有，現在說意俱境，因為意俱境殊勝，所以五識沒有。另一種說法是隻有意識俱。本文可以作為證據。只是說緣名等的含義，沒有說緣色等。 尋伺等起指的是發起語言，只是顯示尋伺能夠發起語言，不是說語言一定由尋伺發起。比如佛身中的身語業等，不是由尋伺，而是由思發起。如說尋
【English Translation】 English version: Distant cause. Named long-standing cause and condition (ming jiu yuan yin yuan, referring to the long-term cause-and-effect relationship in time). Secondly, in the second meaning, transmigration refers to the cause of birth and death. Here, there are two types: lovable and unlovable, as well as growth. Cessation refers to transcendence, which also has lovable and growth. Lovable and unlovable are supporting causes (you zhi yin, referring to the branches of the twelve links of dependent origination as causes), and growth refers to the cause of verbal expression (ming yan yin, referring to the increase of karmic force through linguistic concepts). Due to the growth of the supporting branches, or what was originally non-existent now exists, this is called lovable and unlovable. What originally existed now encounters nourishment, this is called the cause of growth. Among the seven characteristics, these are the six meanings of seeds: 1. Impermanence is a cause, referring to momentary extinction (cha na mie, referring to the instantaneous disappearance of things). Because there is taking and giving, this is distinguishing causes and conditions, so it excludes the unconditioned (wu wei, referring to the state of non-birth and non-death). 2. Otherness as a cause, referring to co-existence with the result. Arising with the same thought. Taking the self-nature of the subsequent thought as a cause, referring to constant following and transformation, not arising in this moment. This second cause includes the second and third of the six meanings. 3. Only what has arisen but not yet ceased can be a cause, showing that co-existence with the result, and constant following and transformation are the worlds of causes. Different from the views of the Hinayana schools that the two causes are at the time of cessation, and the three causes are at the time of arising, etc. Mahayana believes that taking the result and giving the result must be in the same world, not in the present. 4. However, it must wait for other conditions, referring to the fifth of the six meanings, waiting for numerous conditions. 5. However, there will be changes, showing that previously waiting for conditions and the original nature being different can produce the result. There is no other special meaning. 6. Functional correspondence, referring to the fourth of the six meanings, the nature is determined. 7. Correspondence and accordance, referring to the sixth of the six meanings, leading to the self-result. This is a general display. The third and fifth in this, are not in the six meanings. The remaining five are those six. Such as the Commentary on Consciousness-Only, Volume 2 (Wei Shi Di Er, referring to the second volume of the 'Treatise on Establishing Consciousness-Only'), the Commentary on the Compendium of Mahayana, Volume 2 (She Lun Di Er, referring to the second volume of the 'Compendium of Mahayana'), etc., essential points and other explanations. The above explained the first realm gate in this ground. Secondly, in explaining the characteristics, taking the aggregates of name and form as the object, there are two views in Consciousness-Only. One view is the five existences, now it is said that it is the object of co-arising with mind, because the object of co-arising with mind is superior, so the five consciousnesses do not have it. Another view is that only the co-arising with consciousness has it. This text can be used as evidence. It only speaks of the meaning of the aggregates of name, etc., and does not speak of the aggregates of form, etc. Initial investigation and analysis refer to initiating language, only showing that initial investigation and analysis can initiate language, not saying that language must be initiated by initial investigation and analysis. For example, the bodily and verbal actions in the Buddha's body, etc., are not initiated by initial investigation and analysis, but by thought. As it is said, initial investigation
伺能起五識。非五識起必由尋伺。故唯識云。顯多由彼起。非說彼相應。問尋伺引欲五有五非二引。尋伺引欲身語業。亦有欲業非二引。答此難不齊。欲身語必粗。起必由二引。欲五識通細。有起不由生。或齊無失。欲五由二生。有生不由引。欲業由二引。有起不由生。
尋伺差別中。唯識第七。有二師義。一依對法。一依此文。廣如彼說。
尋伺。抉擇中諸尋伺必是分別。唯識第七。亦有兩師。一云分別唯有漏五法之中第三分別也。故尋伺體不通無漏也。二云分別通無漏后得智。俱有分別故。即尋伺體亦通無漏。此分別言。非五法中之分別也。以狹問寬故。順前句答。亦廣如彼。
尋伺流轉中。那落迦尋伺。引發于苦。與憂相應。唯識二說。一云。五識有尋伺。意感受名憂。此言引發苦者。意俱尋伺。能引發苦。不說五識無尋伺俱。但言尋伺意識者。勝多相續故。與憂相應。不遮苦俱。亦無過失。二云。五識無尋伺。此文為證。如文可知 不說舍者。一切心所定與俱故。意逼迫受。實是苦根。似憂名憂。或隨他宗意戚受名憂。不相違也 問喜樂寂動。及初定得俱生。憂苦動寂殊。地獄得俱起。答資色資心別適悅。不乖得俱起。迫重迫輕殊逼戚相乖各別轉 問二義常齊。俱生不等。故於此義應設劬
勞。
初靜慮地喜相應者。雖亦樂俱。而不離喜。總說喜名地。
第三大文如理作意中。文分二。初開八相。次別釋前事中難義。其六依處。五十五說。決定時有信。止息染時有慚愧起。作善業時有精進三根。世間道時有輕安。出世道時有不放逸舍。攝眾生時有不害。唯識第六有兩說。一云諸善不俱。以此為證。二云諸善俱時。散位除輕安。抉擇分說。十善心所。定不定地。皆通善心。定地心中增輕安故。今說六位起十一者。依彼彼增。作此此說。八種中第三修。四無量也。第六修除無量外餘一切修。此八事中初三。施戒修三福業事。外世俗修。次三三慧內勝義修。第七第八。智德恩德。二利圓滿故唯八事。
尋伺受用中。不染者。不生煩惱。不住者。不住守與。不耽者。不非分愛樂。不博者。不為繫縛舍諸善業。不悶者。不憂苦生。不著者。不貧憂生。亦不堅執。為勝妙等。有解此七唯意識俱。義別說七。或初五種。由意尋伺。引生五識。如其次第。于財不爾。后之兩種。意識相應。
第二釋難義中分三。一釋俗所學。施戒修三。教俗修習。二又受施下。釋內勝義。學三慧者應受彼施。教可應受。三複有六種攝益下。釋前七八智德恩德。
除匱乏者。施為除他資具闕乏。非為施彼隨
【現代漢語翻譯】 現代漢語譯本： 勞。
初禪靜慮之地與喜相應的情況是，雖然也伴隨著樂，但不離喜。總的來說，以『喜』來命名這個禪定之『地』。
第三大段關於如理作意的內容，分為兩部分。首先是展開八種相，其次是分別解釋前面內容中的難點。其中的六種所依之處，在《五十五說》中有提到。在做出決定時，會有『信』；在止息染污時，會有『慚愧』生起；在做善業時，會有『精進』和『三根』（無貪、無嗔、無癡）; 在世間道中，會有『輕安』；在出世間道中，會有『不放逸』和『舍』；在攝受眾生時，會有『不害』。關於唯識第六識，有兩種說法。一種說法認為諸善法不會同時生起，以此為證據。另一種說法認為諸善法可以同時生起，在散亂位時除去輕安。《抉擇分》中說，十種善心所，在定地和不定地中，都普遍存在於善心中。在定地心中，因為增加了輕安的緣故。現在說六種位次生起十一種心所，是依據在不同的情況下，某種心所更加顯著，而作出的這種說法。八種事中的第三種『修』，指的是四無量心。第六種『修』，指的是除了四無量心之外的一切修行。這八種事中，前三種是佈施、持戒、修定這三種福業事，屬於外在的世俗修行。中間三種是聞慧、思慧、修慧，屬於內在的勝義修行。第七種和第八種是智德和恩德，因為二利（自利利他）圓滿，所以只有這八種事。
在尋伺受用中，『不染』指的是不生起煩惱。『不住』指的是不執著守護。『不耽』指的是不過分地喜愛。『不博』指的是不爲了束縛而捨棄諸善業。『不悶』指的是不生起憂愁苦惱。『不著』指的是不因貧困而生憂愁，也不固執地認為什麼是殊勝美妙的。有一種解釋認為這七種都與意識相應，因為意義不同而分為七種。或者說，前五種由意的尋伺，引發五識，如其次第地作用於財物。后兩種與意識相應。
第二部分解釋難點，分為三部分。第一部分解釋世俗所學的佈施、持戒、修定這三種，教導世俗之人修習。第二部分，『又受施下』，解釋內在的勝義，學習聞慧、思慧、修慧的人應該接受佈施，教導他們可以接受。第三部分，『復有六種攝益下』，解釋前面的第七種和第八種，智德和恩德。
『除匱乏者』，佈施是爲了解除他人資財器具的缺乏，而不是爲了滿足他們隨意的需求。
【English Translation】 English version: Labor.
The initial state of meditative absorption (dhyana) corresponding to joy (priti) also includes pleasure (sukha), but it does not depart from joy. Generally speaking, this state is named 'ground' (bhumi) of joy.
The third major section on appropriate attention (yoniso manasikara) is divided into two parts. First, the unfolding of the eight aspects. Second, the separate explanation of difficult points in the preceding content. The six supports (asraya) within it are mentioned in the 'Fifty-Five Sayings'. When making a decision, there is 'faith' (sraddha); when ceasing defilements, 'shame' (hri) and 'embarrassment' (apatrapya) arise; when performing good deeds, there are 'diligence' (virya) and the 'three roots' (kusala-mula) (non-greed, non-hatred, non-delusion); in the worldly path, there is 'ease' (prasrabdhi); in the supramundane path, there are 'non-negligence' (apramada) and 'equanimity' (upeksa); when gathering beings, there is 'non-harming' (avihimsa). Regarding the sixth consciousness (vijnana) in Yogacara, there are two views. One view holds that wholesome qualities do not occur simultaneously, using this as evidence. The other view holds that wholesome qualities can occur simultaneously, except for ease in the scattered state. The 'Determination of Meaning' (Viniscaya-samgrahani) states that the ten wholesome mental factors (kusala-caitasika) are common to wholesome minds in both the meditative and non-meditative states. In the meditative state, ease is increased. Now, saying that eleven mental factors arise in six positions is based on the fact that certain mental factors are more prominent in certain situations. The third of the eight aspects, 'cultivation' (bhavana), refers to the four immeasurables (apramana). The sixth 'cultivation' refers to all practices other than the four immeasurables. Among these eight aspects, the first three are the three meritorious deeds of giving (dana), morality (sila), and meditation (bhavana), which belong to external, worldly practice. The middle three are the three wisdoms (prajna) of hearing (sruta), thinking (cinta), and meditation (bhavana), which belong to internal, ultimate practice. The seventh and eighth are the virtues of wisdom (jnana-guna) and kindness (karuna-guna), and because the two benefits (self and others) are perfected, there are only these eight aspects.
In seeking, contemplating, and experiencing, 'non-contamination' (anupalepa) refers to not generating afflictions (klesa). 'Non-dwelling' (anivesana) refers to not clinging to and guarding. 'Non-indulgence' (anadhyavasana) refers to not excessively delighting in. 'Non-acquisition' (anupacaya) refers to not abandoning wholesome deeds for the sake of bondage. 'Non-depression' (aklama) refers to not generating sorrow and suffering. 'Non-attachment' (anabhinivesa) refers to not generating sorrow due to poverty, nor stubbornly clinging to what is considered superior and wonderful. One interpretation holds that all seven are associated with consciousness (vijnana), and they are divided into seven due to differences in meaning. Alternatively, the first five are caused by the seeking and contemplating of the mind (manas), which give rise to the five consciousnesses (vijnana), acting on objects in their respective order. The latter two are associated with consciousness.
The second part, explaining difficult points, is divided into three parts. The first part explains the three practices learned by the laity: giving, morality, and meditation, teaching laypeople to practice them. The second part, 'Moreover, receiving giving...', explains the inner ultimate meaning, that those who study the three wisdoms should receive giving, teaching that they can receive it. The third part, 'Furthermore, there are six kinds of benefits...', explains the preceding seventh and eighth aspects, the virtues of wisdom and kindness.
'Removing lack' (apakaroti), giving is to remove the lack of resources and equipment of others, not to satisfy their arbitrary desires.
他富饒 結橋樑者。出生死河因 不現行者。隱行持戒。不現其相 欲解凈者。意樂凈也 引攝凈者。起神通 勝解定凈者。修四無量等凈 智凈者。生凈智。
受施六種中。受學者。學三學時。應受施。活命者。時急濟命 棄捨者。諸欲受施辨舍樂。自已無物。應受他施。不然無得 羈游者。若無居住。受濟所須 耽著者。慳貯戀受故受施。前五應受。后一不應。
八損惱等。由此損惱。難以獲安。應受他施。
有覆障者。雖有屋宇。眾事闕之。故生損惱。
六損惱中。俱生者。有身即染病 逼切者后苦纏身 時變異者。寒暑改節 流漏者。屋宇破壞 事休廢者。無業徑求。如斯損惱應受他施。
釋前七八智德恩德中分七。一任持者。與為依止。
勇健無損者。威勢引接 覆護者。藏其過失 二善惡支相中。引彼非愛者。愛彼怨家。遮彼所愛者。憎彼智友。引非所宜者。陷以非法 三引接中。引攝離喜樂者。得第四定等。及證無為 四隨轉供事。供事于彼。而隨彼轉。非知舊者。非與相知。亦非舊識。其隨轉者。非彼先時攝屬知舊供事隨轉 五由此供事。
依四處得五果。無攝受處。即非知舊者。先非攝受故 無侵惱處。即諸親友。廢供養處即所尊重 同分隨轉處。即
【現代漢語翻譯】 現代漢語譯本 他富饒，是架設橋樑的人（結橋樑者）。因為出生和死亡的河流而不顯現（出生死河因，不現行者）。隱秘地修行持戒，不顯露他的外相（隱行持戒，不現其相），想要解脫而清凈的人（欲解凈者）。意念和喜好是清凈的（意樂凈也），引導和攝受是清凈的（引攝凈者）。生起神通，殊勝的理解和禪定是清凈的（起神通，勝解定凈者）。修習慈、悲、喜、舍四無量心等是清凈的（修四無量等凈），智慧是清凈的（智凈者），產生清凈的智慧（生凈智）。 接受佈施有六種情況。受學者，在學習戒、定、慧三學的時候，應該接受佈施。活命者，在緊急情況下爲了維持生命，可以接受佈施。棄捨者，那些想要接受佈施，辨別並樂於施捨的人，如果自己沒有東西，應該接受他人的佈施，否則就無法獲得。羈游者，如果沒有固定的住所，可以接受救濟所需的物品。耽著者，因為慳吝、貯藏和貪戀而接受佈施。前五種情況應該接受，后一種情況不應該接受。 有八種損惱等情況，因為這些損惱，難以獲得安寧，應該接受他人的佈施。 有覆障者，即使有房屋，但很多事情都缺乏，因此產生損惱。 在六種損惱中，俱生者，有身體就容易生病（有身即染病）；逼切者，後來的痛苦纏繞身體（逼切者后苦纏身）；時變異者，寒冷和暑熱改變季節（時變異者，寒暑改節）；流漏者，房屋破損（流漏者，屋宇破壞）；事休廢者，沒有職業而到處尋求（事休廢者，無業徑求）。像這樣的損惱，應該接受他人的佈施。 解釋前面的七種智慧功德和八種恩德，分為七類。第一是任持者，給予依靠和止息。 勇健無損者，以威勢引導和接納；覆護者，隱藏他們的過失；二是善惡分支的表相中，引導他們所不喜歡的（引彼非愛者），喜愛他們的怨家；遮蔽他們所喜愛的（遮彼所愛者），憎恨他們的智慧朋友；引導不適宜的（引非所宜者），用非法來陷害；三是引導和接納中，引導和攝受那些脫離喜樂的人（引攝離喜樂者），得到第四禪定等等，以及證得無為的境界；四是隨順和供養，供養他們，並且隨順他們轉變，不是相知已久的人（非知舊者），不是互相瞭解，也不是舊相識。那些隨順轉變的人，不是他們先前所攝屬、瞭解、供養和隨順轉變的人；五是由於這些供養。 依靠四個處所得五種結果。沒有攝受之處，就是非相知已久的人（無攝受處，即非知舊者），因為先前沒有攝受的緣故；沒有侵擾之處，就是各位親友；廢棄供養之處，就是所尊重的人；同等隨順轉變之處，就是...
【English Translation】 English version He is wealthy, a bridge-builder (Ketu-kara, one who builds bridges). Because of the river of birth and death, he does not manifest (Jati-marana-nadi-hetu, apratishthita-gati, one whose course is not apparent due to the river of birth and death). He practices morality in secret, not revealing his outward appearance (Gupta-sila, anabhilakshita-rupa, one whose form is not apparent). He desires liberation and is pure (Mukti-kama, shuddha, one who desires purity for liberation). His intention and delight are pure (Adhyashaya-shuddha), his guidance and reception are pure (Upagraha-shuddha). He generates supernormal powers, and his superior understanding and concentration are pure (Abhijnana-utpada, adhimukti-samadhi-shuddha). He cultivates the four immeasurables, such as loving-kindness, and is pure (Chatur-apramana-adi-shuddha). His wisdom is pure (Jnana-shuddha), and he generates pure wisdom (Jnana-utpada). There are six situations for receiving offerings. A student, when studying the three trainings of morality, concentration, and wisdom, should receive offerings. One who is preserving life, in urgent situations to maintain life, may receive offerings. One who is abandoning, those who want to receive offerings, discern and are happy to give, if they have nothing themselves, should receive offerings from others, otherwise they cannot obtain anything. A wanderer, if without a fixed dwelling, may receive the necessities for sustenance. One who is attached, because of stinginess, hoarding, and clinging, receives offerings. The first five situations are appropriate to receive, the last one is not. There are eight kinds of afflictions, etc. Because of these afflictions, it is difficult to obtain peace, and one should receive offerings from others. One who is covered and obstructed, even if they have a house, many things are lacking, thus causing afflictions. Among the six afflictions, those born together, having a body is prone to illness (Sahaja, sharira-samsarga-roga); those that are pressing, later suffering entangles the body (Upadrava, pashchat-duhkha-samsarga); those that change with the seasons, cold and heat change the seasons (Kala-vikara, shita-ushna-ritu-parivarta); those that are leaking, the house is damaged (Srava, griha-bhanga); those whose affairs are abandoned, without a profession, seeking everywhere (Karma-tyaga, nirudyama-parigaveshana). Such afflictions should receive offerings from others. Explaining the previous seven qualities of wisdom and eight qualities of kindness, divided into seven categories. The first is the sustainer, giving reliance and cessation. The brave and unharmed, guiding and receiving with power; the protector, concealing their faults; second, in the appearance of good and evil branches, leading them to what they do not like (Anishta-prapti), loving their enemies; concealing what they love (Ishta-varana), hating their wise friends; leading to what is not suitable (Anupaya-prapti), trapping with illegality; third, in guiding and receiving, guiding and receiving those who are detached from joy and pleasure (Vitaraga-prapti), attaining the fourth dhyana, etc., and realizing the unconditioned state; fourth, following and serving, serving them and following their transformations, not those who have known each other for a long time (Ajnata-purva), not understanding each other, nor old acquaintances. Those who follow and transform, are not those whom they previously belonged to, understood, served, and followed and transformed; fifth, because of these offerings. Relying on four places to obtain five results. A place without reception, is one who has not been known for a long time (Anupagraha-sthana, ajnata-purva), because there was no previous reception; a place without intrusion, is all relatives and friends; a place where offerings are abandoned, is the respected one; a place of equal following and transformation, is...
福慧者。由具福慧。是眾多人。所共歸趣處。既歸趣已希學福慧。與彼分同名同分隨轉 得五果者。由於四處供事隨轉行施等故。總獲五果。非各別招。或第三四果由供事。第四具福慧者。同分隨轉之所獲得。余如次配。其義可知 于善決定。信而無疑 于善堅固。勇而無退也。戒以一切戒。定以一切定。慧以一切慧。為三學體。各隨自乘。而無雜亂。依其位次。漸次而修。亦非亂錯。若依亂越。所修三學說即不定。
瑜伽師地論略纂卷第二
旹享保七年(壬寅)正月二十九日交合並加粗點畢
沙門高范(五十六夏胎生六十八歲) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第三(論本第六第七第八)
基撰
地中第四段。不如理作意中。十六異論。文分為三。初問。次答。后如是十六異論由二種門下。結成前破。答中為二。初列敘小乘外道強勝上首十六異論。后次第別破。因中有果。文分四。一總標。二徴起。三敘執。四應審問彼下。廣破之。
雨眾外道者。謂數論師之大弟子十八部主。雨時生故名雨。彼之徒黨名眾。彼計諸法。略為三。中為四。廣為二十五諦。除神我諦。中間二十三諦名果。自性名因。果住因中。仍無別體。如
【現代漢語翻譯】 現代漢語譯本 具備福德和智慧的人，是因為他們本身就具備福德和智慧。他們是眾多人共同歸向和追求的目標。在歸向和追求之後，人們希望學習他們的福德和智慧，與他們分享相同的名聲和地位，並跟隨他們的教導而轉變。獲得五種果報的人，是因為他們在四個方面供養和侍奉，並隨之修行佈施等行為。總的來說，這五種果報是共同獲得的，而不是分別招致的。或者說，第三和第四種果報是通過供養和侍奉獲得的，而第四種果報是具備福德和智慧的人，通過分享相同的名聲和地位而獲得的。其餘的果報可以按照順序進行分配，其中的含義是可以理解的。 對於善法，要堅定地相信而沒有懷疑；對於善行，要勇敢地堅持而不退縮。戒律以一切戒律為基礎，禪定以一切禪定為基礎，智慧以一切智慧為基礎，這三者是佛學修行的主體。各自遵循自己的乘法（修行方式），而沒有混雜和混亂。按照其位次，逐漸地修行，也不會有錯亂。如果按照錯亂的順序修行，那麼所修的三學就無法確定。
《瑜伽師地論略纂》卷第二
享保七年（壬寅）正月二十九日校合併新增粗點完畢
沙門高范（五十六夏胎生六十八歲） 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第三（論本第六第七第八）
基 撰
在『地』中第四段，在『不如理作意』中，有十六種不同的論點。文章分為三個部分：首先是提問，然後是回答，最後通過『如是十六異論由二種門下』來總結前面對這些論點的駁斥。在回答中，又分為兩個部分：首先列舉小乘、外道中強大且居於首位的十六種不同論點，然後依次分別駁斥這些論點。『因中有果』這一部分，文章分為四個部分：一是總標，二是提問，三是敘述他們的執著，四是『應審問彼下』，詳細地駁斥他們。
『雨眾外道』指的是數論師的大弟子，也就是十八部的主人。因為在下雨的時候出生，所以叫做『雨』。他們的徒黨叫做『眾』。他們認為諸法可以概括為三種，中間狀態為四種，廣泛來說為二十五諦（Tattva）。除了神我諦（Purusha-Tattva），中間的二十三諦叫做『果』，自性（Prakriti）叫做『因』。果存在於因中，仍然沒有不同的本體，比如...
【English Translation】 English version Those who possess both merit and wisdom do so because they inherently possess them. They are the common destination and pursuit of many people. Having approached and sought refuge, people aspire to learn their merit and wisdom, to share the same fame and status, and to transform themselves by following their teachings. Those who attain the five fruits do so because they offer service and attend in four aspects, and accordingly practice giving, etc. In general, these five fruits are obtained collectively, not individually. Or rather, the third and fourth fruits are obtained through offering service and attendance, while the fourth fruit is obtained by those who possess merit and wisdom, through sharing the same fame and status. The remaining fruits can be allocated in order, and the meaning therein is understandable. Regarding good Dharma, one should firmly believe without doubt; regarding good conduct, one should bravely persevere without retreat. Discipline is based on all precepts, concentration is based on all concentration, and wisdom is based on all wisdom. These three are the main bodies of Buddhist practice. Each follows its own vehicle (path of practice) without mixing or confusion. According to their order, they are gradually cultivated, without disorder or error. If one practices the three studies in a disordered sequence, then what is cultivated cannot be determined.
Yoga-ācāra-bhūmi-śāstra-ṭīkā (A Brief Commentary on the Stages of Yogic Practice), Scroll 2
Completed collation and addition of bold dots on the 29th day of the first month of Kyoho 7 (Mizunoe-Tora year)
Śrāmaṇa Kōhan (56 years of monastic life, 68 years of age at birth) Taishō Tripiṭaka, Volume 43, No. 1829, Yoga-ācāra-bhūmi-śāstra-ṭīkā
Yoga-ācāra-bhūmi-śāstra-ṭīkā, Scroll 3 (Commentary on the Sixth, Seventh, and Eighth Bhūmis of the Original Text)
Composed by Ji
In the fourth section of the 『Bhūmi (Ground)』, within 『Irrational Attention』, there are sixteen different theses. The text is divided into three parts: first, a question; then, an answer; and finally, a conclusion refuting the previous arguments with 『Thus, these sixteen different theses are from two kinds of doors』. In the answer, it is divided into two parts: first, listing the sixteen different theses of the Śrāvakayāna (Hearer Vehicle) and heretical schools that are strong and foremost; then, refuting each of these theses in order. In the section 『The Result is in the Cause』, the text is divided into four parts: first, a general statement; second, a question; third, a narration of their attachments; and fourth, 『One should carefully question them』, refuting them in detail.
『Rain Group Heretics』 refers to the great disciples of the Sāṃkhya (Enumeration) school, who are the masters of the eighteen schools. Because they were born during the rainy season, they are called 『Rain』. Their followers are called 『Group』. They believe that all dharmas can be summarized into three, the middle state into four, and broadly speaking into twenty-five Tattvas (Realities). Except for the Purusha-Tattva (Self-Reality), the middle twenty-three Tattvas are called 『Result』, and Prakriti (Nature) is called 『Cause』. The result exists in the cause, and still has no different substance, such as...
金為釵鐺。因果相殊。更無別體。名因有果。如唯識疏。金七十論述。
敘執有二。初總。后別。別理中分三。初敘執所由。次彼作意思下敘執。后如是由施設故。結成因中常果性 執所由中。為性尋思者。性多思慮 為性觀察者。性多推構。初體是思。后體是慧 住尋思地住自辨地者。地謂所依。依內尋伺外起言辨。在異生位。在思度位。故作是執。初四由法。后二由位。由具彼法。在彼位故。
敘執有二。初敘四道理。后若不爾者下。返申四難成前四 一世俗共成理。若從彼性此性得生等是。謂從彼谷此禾得生。世界共知。谷為禾因。非麥為因 二唯於此求理。若求果者唯取此因非余。謂世等禾果。唯取谷因。以求禾生。而種于谷。非余麥等 三營構非余理。若即于彼谷加功營構諸所求事非余。謂即于彼谷。用力種鋤以求禾果。非於麥等 四果從彼生理。又若彼果即從彼生不從餘生。謂彼禾果從彼谷生。不從麥生。故知谷因中。已先有禾果。
上敘四理。下返申四難。於前四一一別配 初難云。若不從彼谷此禾得生。爾者應世俗間。共立一切是一切因。果無定因果通生故。亦應麥等是谷等因 二難云。若求禾果。不唯求取谷因。爾者為求一禾果。應取一切麥豆等因 三若不于谷用力種鋤以求禾
【現代漢語翻譯】 現代漢語譯本 金子做成釵和鐺（兩種首飾）。因和果的性質不同，但並非是不同的實體。因為有名相，所以有結果，正如《唯識疏》（佛教論書）和《金七十論》（佛教論書）所闡述的。
敘述這種執著分為兩部分：首先是總體的敘述，然後是分別的敘述。在分別的道理中又分為三部分：首先敘述這種執著產生的原因；其次，從『彼作意思』開始敘述這種執著的內容；最後，通過『如是由施設故』總結為因中常有果的性質。在敘述產生的原因中，『為性尋思者』，指的是本質上多思慮；『為性觀察者』，指的是本質上多推敲構思。前者本體是思，後者本體是慧。『住尋思地』和『住自辨地』，『地』指的是所依賴的基礎。依賴於內在的尋伺，外在產生言語辨析。存在於異生位（凡夫位），存在於思度位（思考推測的階段），所以產生這樣的執著。前四個是由於法，后兩個是由於所處的階段。因為具備那些法，處於那些階段的緣故。
敘述這種執著分為兩部分：首先敘述四種道理；然後，從『若不爾者』開始，反過來提出四種困難來論證前面的四種道理。第一種是世俗共同認可的道理，例如『若從彼性此性得生』等等。意思是說，從那穀子，這禾苗得以生長，這是世間普遍知道的。穀子是禾苗的因，而不是麥子是禾苗的因。第二種是隻從這裡尋求道理，例如『若求果者唯取此因非余』。意思是說，對於世間等等的禾苗果實，只選取穀子作為原因。爲了求得禾苗的生長，而種植穀子，而不是其他的麥子等等。第三種是努力經營而不是其他的道理，例如『若即于彼谷加功營構諸所求事非余』。意思是說，就在那穀子上，用力氣進行種植和鋤草，以求得禾苗的果實，而不是在麥子等等上。第四種是果實從那裡產生出來的道理，例如『又若彼果即從彼生不從餘生』。意思是說，那禾苗的果實從那穀子生長出來，而不是從麥子生長出來。所以知道在穀子的因中，已經預先存在了禾苗的果實。
上面敘述了四種道理，下面反過來提出四種困難，與前面的四種道理一一對應。第一個困難是說，『若不從彼谷此禾得生』，如果這樣，那麼世俗之間，就應該共同認為一切是一切的因，因為果沒有固定的原因，果可以從任何事物中產生。那麼也應該認為麥子等等是穀子等等的原因。第二個困難是說，『若求禾果，不唯求取谷因』，如果這樣，那麼爲了求得一個禾苗的果實，就應該選取一切的麥子、豆子等等作為原因。第三個困難是說，如果不在那穀子上用力氣進行種植和鋤草以求得禾苗
【English Translation】 English version Gold is made into hairpins and earrings (two kinds of ornaments). The nature of cause and effect are different, but they are not different entities. Because there are names, there are results, as explained in the 『Commentary on Consciousness-Only』 (a Buddhist treatise) and the 『Golden Seventy Treatise』 (a Buddhist treatise).
Describing this attachment is divided into two parts: first, a general description, and then a separate description. The separate reasoning is further divided into three parts: first, describing the cause of this attachment; second, starting from 『He makes the thought』, describing the content of this attachment; and finally, concluding with 『Therefore, due to this establishment』, summarizing the nature of the constant presence of the result in the cause. In describing the cause of the attachment, 『Those who are by nature contemplative』 refers to those who are essentially more thoughtful; 『Those who are by nature observant』 refers to those who are essentially more speculative and constructive. The former's essence is thought, and the latter's essence is wisdom. 『Dwelling in the land of contemplation』 and 『Dwelling in the land of self-discrimination』, 『land』 refers to the foundation upon which one relies. Relying on internal contemplation and externally generating verbal discrimination. Existing in the state of ordinary beings (the state of common people), existing in the state of deliberation (the stage of thinking and speculation), so this attachment arises. The first four are due to the Dharma, and the last two are due to the stage in which one is. Because one possesses those Dharmas and is in those stages.
Describing this attachment is divided into two parts: first, describing four reasons; then, starting from 『If not so』, refuting with four difficulties to argue for the previous four reasons. The first is a reason commonly recognized by the world, such as 『If from that nature, this nature is born』 and so on. It means that from that grain, this seedling grows, which is universally known in the world. Grain is the cause of the seedling, not wheat. The second is seeking reason only from here, such as 『If seeking the fruit, only take this cause, not others』. It means that for the fruit of seedlings such as those in the world, only grain is taken as the cause. In order to seek the growth of seedlings, grain is planted, not other wheat and so on. The third is diligently cultivating rather than other reasons, such as 『If one immediately cultivates that grain, all the things sought are not others』. It means that on that grain, one puts effort into planting and weeding in order to seek the fruit of the seedling, not on wheat and so on. The fourth is the reason that the fruit comes from there, such as 『Also, if that fruit is born immediately from that, it is not born from others』. It means that the fruit of that seedling grows from that grain, not from wheat. Therefore, it is known that in the cause of the grain, the fruit of the seedling already exists in advance.
The above describes four reasons, and the following refutes with four difficulties, corresponding to the previous four reasons one by one. The first difficulty is saying, 『If this seedling is not born from that grain』, if so, then the world should commonly believe that everything is the cause of everything, because the fruit has no fixed cause, and the fruit can be produced from anything. Then it should also be believed that wheat and so on are the cause of grain and so on. The second difficulty is saying, 『If seeking the fruit of the seedling, one does not only seek the cause of the grain』, if so, then in order to seek the fruit of one seedling, one should take all wheat, beans, and so on as the cause. The third difficulty is saying that if one does not put effort into planting and weeding on that grain in order to seek the seedling
果。爾者為求禾果。應於一切麥豆等中。加功營構 四若彼禾果不唯從谷生。爾者應從一切麥豆等中。所餘一切穀麥等生。
總結成中。如是者。牒前道理。施設故。結前第一因。世所施設谷是禾因。如是下三故字。別配下三理。隨義應知。
別破之中分三。初總徴。二別難。后結成。別難中分二。初別申四道理。后顯五相以示正宗。一無異道理。相者體也。因果無異。應無二種決定差別。應立量云。汝之果體。應非決定。果相即因相故。猶如因相。因相亦然。彼執體一相有異故。論有宗因故今加喻 若有異相下並設遮 若未生相便於因中果猶未生而說是有不應理者。因中之果。體猶未生。如何說有。量云。汝果於因中不應說有。未生相故。如兔角等 若已生相即果體已生復從因生不應理者。量云。因中先有已生果法應更不從因生。體已生故。如已生果。或言生者。是有體義正是本宗。
示正宗中。又有相法于有相法中者。有相即有體相。能依果法。于有相法中即有體相。所依因法。第三即由自相可得如因自體不由比度者。如因自相有能生果功能可得。非有果體。此因自體現所可見。不由比度。四由自作業可得。謂如了別色業。以顯眼識等。五由因變異故果成變異等者。親因既變。果亦隨之。緣亦
【現代漢語翻譯】 現代漢語譯本：如果那樣，爲了獲得稻穀，就應該在一切麥豆等作物中，努力耕作和建設。四、如果稻穀不僅僅是從穀物中產生，那麼就應該從一切麥豆等作物，以及其餘一切穀物麥類等中產生。
總結成立的理由。像這樣，是依照前面的道理，進行施設的緣故。總結前面的第一個原因，世俗所施設的穀物是稻穀的原因。像這樣，下面的三個『故』字，分別配合下面的三個道理，應該根據意義來理解。
分別破斥之中分為三部分。首先是總的提問，其次是分別駁難，最後是總結成立。分別駁難中分為兩部分，首先是分別闡述四個道理，然後是顯現五種相來展示正宗。一、沒有差異的道理。相，指的是體性。如果因和果沒有差異，就不應該有兩種決定的差別。應該建立論式說：你的果的體性，應該不是決定的，因為果的相就是因的相，就像因的相一樣。因的相也是這樣。他們認為體性相同而相有差異，所以論證有宗和因，因此現在加上比喻。如果存在不同的相，下面就設定遮止。如果是不生的相，那麼在因中，果仍然沒有產生，卻說它是存在的，這不合道理。因中的果，體性仍然沒有產生，怎麼能說它存在呢？論式說：你的果在因中不應該說存在，因為是不生的相，就像兔角等。如果是已經產生的相，那麼果的體性已經產生，又從因中產生，這不合道理。論式說：因中先有已經產生的果法，應該不再從因中產生，因為體性已經產生，就像已經產生的果。或者說『生』，是有體性的意思，這正是本宗的觀點。
在展示正宗中，又有相法在有相法中，有相，指的是有體性的相，能依的果法，在有相法中，指的是有體性的相，所依的因法。第三，就是由自相可以獲得，例如因的自體不由比度。例如因的自相有能產生果的功能可以獲得，而不是有果的體性。這個因的自體現所可見，不由比度。四、由自身的作用可以獲得，例如了別色的作用，用來顯現眼識等。五、由因的變化導致果的成就和變化等，親因既然變化，果也隨著變化，緣也隨之變化。
【English Translation】 English version: If that is the case, in order to obtain the rice fruit (He Guo), one should diligently cultivate and construct in all wheat, beans, and other crops. 4. If the rice fruit does not only arise from grains, then it should arise from all wheat, beans, and other crops, as well as all other grains and wheat.
The reason for concluding the establishment. Like this, it is based on the preceding reasoning, hence the establishment. Concluding the first reason, the grain established by the world is the cause of the rice. Like this, the following three 'because' (Gu) words, respectively correspond to the following three reasons, which should be understood according to the meaning.
The refutation is divided into three parts. First, the general question; second, the separate refutations; and third, the conclusion of establishment. The separate refutations are divided into two parts: first, the separate explanation of the four reasons; and then, the manifestation of the five aspects to show the orthodox view. 1. The reason for no difference. Aspect (Xiang) refers to the nature (Ti). If there is no difference between cause and effect, there should not be two kinds of definite differences. One should establish the argument: your effect's nature should not be definite, because the aspect of the effect is the aspect of the cause, just like the aspect of the cause. The aspect of the cause is also like that. They believe that the nature is the same but the aspects are different, so the argument has subject and reason, therefore now add a metaphor. If there are different aspects, then set up a negation below. If it is the unarisen aspect, then in the cause, the effect has not yet arisen, but it is said to exist, which is unreasonable. The effect in the cause, the nature has not yet arisen, how can it be said to exist? The argument says: your effect should not be said to exist in the cause, because it is the unarisen aspect, like rabbit horns, etc. If it is the already arisen aspect, then the nature of the effect has already arisen, and it arises from the cause again, which is unreasonable. The argument says: in the cause, there is already an already arisen effect-dharma (Guo Fa), it should no longer arise from the cause, because the nature has already arisen, like the already arisen effect. Or saying 'arising' (Sheng), is the meaning of having nature, which is precisely the view of this school.
In showing the orthodox view, there is also the aspect-possessing dharma (You Xiang Fa) in the aspect-possessing dharma. Aspect-possessing refers to the aspect of having nature, the effect-dharma that can rely on, in the aspect-possessing dharma, refers to the aspect of having nature, the cause-dharma that is relied upon. Third, it can be obtained by its own aspect, for example, the self-nature of the cause is not obtained by comparison. For example, the self-aspect of the cause has the function of producing the effect that can be obtained, but not the nature of the effect. This self-aspect of the cause is visible, not by comparison. 4. It can be obtained by its own action, for example, the action of distinguishing colors, used to manifest eye-consciousness, etc. 5. The change of the cause leads to the accomplishment and change of the effect, etc. Since the direct cause changes, the effect also changes accordingly, and the conditions also change accordingly.
如是。如谷禾等非因無變而獨變果。如何汝等自性不變。余諦變成。量云。汝之自性亦應變異。果變異故。如穀麥等。四因結上。文易可知。
從緣顯了論中。文亦有四。即數論師金七十論。二十三諦。住在因中。從眾緣顯變為余諦。用息歸本。一切世間本無生滅故。從緣顯如常分別。
此中有說。前雨眾計法從緣生。故先難云。果先是有。復從緣生。不應正理。今從緣顯故兩眾別。此義不然。論云。謂即因中有果者計。故非雨師。因明亦云。如佛弟子。對數論師。立聲滅壞。名能別不成。若數論師計有生者。生必滅故。如何說為能別不成。故知前後同一師計。前言生者。表是有義。或設遮故。
聲相論者。即聲顯師。非聲生計。聲體是有。從緣顯之。
理中果先是有復從因生等者。初設難。一切非顯者計。謂彼果法先來體有。復從因生不應道理。及成果法但從因顯。諸計生者。無執果法住在因中。彼順自宗果先是有。復徴他計云從因生。
然非不用功為成於果等者。世立顯道理。謂世求果法。非不用功于因。若不為顯果。復何緣而作功用。故作功用為成果者。豈不唯為顯了果耶。既果不生故知從顯。
破中分三。初破數論執。次申正義。后例破聲論。初中分二。初別難。后結
【現代漢語翻譯】 現代漢語譯本： 如是。就像穀物和禾苗等，不是因為沒有變化而獨自產生變化的結果。那麼，你們（指勝論派）的自性不變，其餘的真諦卻發生變化，這是為什麼呢？量論（Pramāṇa）說：『你們的自性也應該發生變異，因為結果發生了變異，就像穀物變成麥子等。』四因（hetu）的結論如上所述，文義容易理解。
從緣顯了論（Satkāryavāda）中，文義也有四點。即數論師（Sāṃkhya）的《金七十論》（Sāṃkhyakārikā），認為二十三種真諦（tattva）存在於因中，從眾多因緣顯現而變為其餘的真諦，用息歸本。一切世間本來就沒有生滅，所以從因緣顯現就像平常一樣分別。
這裡有人說，前面雨眾（Varṣagaṇa）計認為法是從因緣生起的，所以先提出詰難說：『果（phala）本來就存在，又從因緣生起，不合道理。』現在（數論師）認為是從因緣顯現，所以兩派的觀點不同。這種說法不對。論中說：『就是計執因中本來就有果的人。』所以不是雨師（Varṣāgaṇa）。因明（Hetuvidyā）也說，比如佛弟子（Buddha-śrāvaka）針對數論師，立『聲滅壞』（śabda-vināśa）為能別不成（asādhāraṇa）。如果數論師認為有生起，那麼生起必定會滅壞，怎麼能說是能別不成呢？所以知道前後是同一派的計執。前面說『生』，表示是『有』的意思，或者爲了設立遮破。
聲相論者（Śabdika），就是聲顯師（Śabda-vyakti-vādin），不是聲生計（Śabda-utpatti-vādin）。聲音的本體是存在的，從因緣顯現出來。
理中果先是有復從因生等者，最初設立詰難，針對一切非顯者（aprakāśa-vādin）的計執，認為他們所說的果法本來就存在，又從因生起，不合道理。以及成果法只是從因顯現。那些計執生起的人，沒有執著果法存在於因中。他們順著自己的宗派觀點，認為果本來就存在，又詰難其他宗派說從因生起。
然而並非不用功就能成就果等，這是世俗建立的顯現道理。世俗尋求果法，並非不用功于因。如果不爲了顯現果，又為何要做功用呢？所以做功用是爲了成就果，難道不是僅僅爲了顯現果嗎？既然果不生起，所以知道是從顯現。
破斥中分為三部分。首先破斥數論的執著，其次闡述正確的義理，最後舉例破斥聲論。首先破斥數論的執著，又分為兩部分，首先是分別破斥，然後是總結。
【English Translation】 English version: Thus it is. Just as grains and seedlings, etc., do not produce changed results solely because there is no change. How is it that your (referring to the Vaiśeṣika school) self-nature is unchanging, while the other truths change? Pramāṇa (the means of knowledge) says: 'Your self-nature should also change, because the result changes, just as grains change into wheat, etc.' The conclusion of the four causes (hetu) is as stated above, and the meaning of the text is easy to understand.
In the Satkāryavāda (the theory of the pre-existence of the effect in the cause), the meaning of the text also has four points. That is, the Sāṃkhya school's Sāṃkhyakārikā (Golden Seventy Treatise), which holds that the twenty-three tattvas (truths) exist in the cause, and from many conditions manifest and change into the remaining truths, using cessation to return to the origin. All the world originally has no arising or ceasing, so manifestation from conditions is distinguished as usual.
Here, some say that the previous Varṣagaṇa (rain group) school held that dharmas arise from conditions, so they first raised the objection: 'The effect (phala) already exists, and arises from conditions again, which is unreasonable.' Now (the Sāṃkhya school) believes that it manifests from conditions, so the views of the two schools are different. This statement is incorrect. The treatise says: 'It is those who hold that the effect originally exists in the cause.' So it is not the Varṣāgaṇa. Hetuvidyā (logic) also says, for example, a Buddha-śrāvaka (Buddhist disciple) establishes 'śabda-vināśa' (sound destruction) against the Sāṃkhya school as asādhāraṇa (non-common). If the Sāṃkhya school believes in arising, then arising must cease, how can it be said to be asādhāraṇa? So it is known that the front and back are the same school's views. The previous saying 'arising' indicates the meaning of 'existence', or to establish refutation.
The Śabdika (phonetician), is the Śabda-vyakti-vādin (manifestationist of sound), not the Śabda-utpatti-vādin (creationist of sound). The substance of sound exists, and manifests from conditions.
The principle that the effect already exists and arises from the cause, etc., initially establishes an objection, targeting the views of all aprakāśa-vādin (non-manifestationists), who believe that the effect-dharma they speak of originally exists, and arises from the cause again, which is unreasonable. And the accomplished effect-dharma only manifests from the cause. Those who hold to arising do not adhere to the effect-dharma existing in the cause. They follow their own sectarian view, believing that the effect originally exists, and object to other sects saying that it arises from the cause.
However, it is not that one can achieve the effect without effort, etc., this is the worldly established principle of manifestation. Worldly people seek the effect-dharma, and do not fail to put effort into the cause. If it is not for manifesting the effect, then why would one make effort? So making effort is to achieve the effect, is it not merely to manifest the effect? Since the effect does not arise, it is known that it is from manifestation.
The refutation is divided into three parts. First, refute the attachment of the Sāṃkhya school, second, explain the correct meaning, and finally, give an example to refute the sound theory. First, refute the attachment of the Sāṃkhya school, which is divided into two parts, first, separate refutation, and then summary.
成。別難中分三。一有障無障。二有性果性。三為異不異。
有障無障者。謂果不顯時為有障。體生故為障。而果不顯為無障體。而為障彼故果不顯 難無障體量云。無體應不能為障。以無體故。如石女兒 或汝果法應本已顯。無障緣故。如汝因法。
若有障緣屬果之因何故不障同是有者。謂果體有有障。能障因體不無障。亦應障。俱是有故。量云。汝有體因障亦應障計體有故。如所障果。如水為果。闇能障之。盆是水因。闇亦能障。水盆俱有。闇障無差。因果不無。障障應等。翻覆比量義準可知。設若救云障緣亦能障于因者。亦應顯因。何故但言從緣顯果。量云。汝宗之因應從緣顯。障所障故。猶如果法 或汝果法不從緣顯。許有障故。猶如因法。
有性是障緣等者。有性謂有體性。果性謂因所有即體名為義名果性。此中問。有體作障緣為果義作障緣。若有體是障緣。體性常有。是則性永不得顯。顯如未顯。常有體故。因亦常有。何不為障。而獨果有能為障耶。量云。汝宗之果應永不顯。常有性故。猶如未顯 汝宗因體亦應為障。體常有故。猶如於果。若言果性是障緣者。如芽一法。亦因亦果。望種是果。望莖是因。望莖不障。望因能障。障義攝顯不顯。故成一法亦顯不顯。應立量云。汝宗果體
【現代漢語翻譯】 現代漢語譯本：成就。別難中分為三類：一、有障與無障；二、有性與果性；三、為異與不異。
有障與無障是指，果不顯現時為有障，因為體性產生阻礙；果不顯現時為無障體，但因為阻礙了它，所以果不顯現。難點在於無障體的論證：沒有體性就不應能成為阻礙，因為沒有體性，就像石女兒（śīlāputra，比喻虛無的事物）一樣。或者，你的果法（phaladharma，指結果的性質）應該本來就已經顯現，因為沒有阻礙的緣故，就像你的因法（hetudharma，指原因的性質）一樣。
如果說有障的緣屬於果的因，為什麼不阻礙同樣存在的有者呢？這是因為果的體性是有障的，能夠阻礙；因的體性不是無障的，也應該阻礙，因為都是存在的。可以這樣論證：你的有體因（hetu，原因）的阻礙也應該被阻礙，因為你認為體性是存在的，就像被阻礙的果一樣。比如水作為果，黑暗能夠阻礙它；盆是水的因，黑暗也能阻礙它。水和盆都是存在的，黑暗的阻礙沒有差別。因果不是沒有阻礙，阻礙應該相等。翻覆比量（anvaya-vyatireka，順逆推理）的意義可以類推得知。假設有人辯解說，阻礙的緣也能阻礙因，那麼也應該顯現因，為什麼只說從緣顯現果呢？可以這樣論證：你的宗（paksa，論題）的因應該從緣顯現，因為是被阻礙的，就像果法一樣。或者，你的果法不從緣顯現，因為允許有阻礙，就像因法一樣。
有性是障緣等是指，有性是指有體性；果性是指因所具有的體性，即體性本身被稱為義名果性。這裡提問，有體性作為阻礙的緣，還是果的意義作為阻礙的緣？如果說有體性是阻礙的緣，那麼體性常常存在，這樣一來，體性就永遠不能顯現，顯現就像未顯現一樣，因為常常有體性。因也常常存在，為什麼不能成為阻礙，而只有果才能成為阻礙呢？可以這樣論證：你的宗的果應該永遠不顯現，因為常常有體性，就像未顯現一樣。你的宗的因的體性也應該成為阻礙，因為體性常常存在，就像果一樣。如果說果性是阻礙的緣，比如芽這一法，既是因也是果。相對於種子來說是果，相對於莖來說是因。相對於莖來說不阻礙，相對於因來說能夠阻礙。阻礙的意義涵蓋了顯現與不顯現，所以成就了一個法既顯現又不顯現。應該立論說：你的宗的果體
【English Translation】 English version: Accomplishment. Distinguish and divide into three categories: 1. Obstructed and unobstructed; 2. Having nature and fruit nature; 3. Being different and not different.
'Obstructed and unobstructed' refers to when the fruit does not manifest, it is considered obstructed because the nature of the entity creates an obstruction. When the fruit does not manifest, it is considered an unobstructed entity, but because it obstructs it, the fruit does not manifest. The difficulty lies in the argument for an unobstructed entity: Without an entity, it should not be able to become an obstruction, because it has no entity, like the son of a barren woman (śīlāputra, a metaphor for something non-existent). Or, your fruit-dharma (phaladharma, the nature of the result) should have already manifested, because there is no obstructing condition, just like your cause-dharma (hetudharma, the nature of the cause).
If the obstructing condition belongs to the cause of the fruit, why does it not obstruct the existing entities that are also present? This is because the nature of the fruit is obstructed and can obstruct; the nature of the cause is not unobstructed and should also obstruct, because both exist. It can be argued: Your cause with an entity (hetu, cause) should also be obstructed, because you consider the entity to exist, just like the obstructed fruit. For example, water as a fruit can be obstructed by darkness; a basin is the cause of water, and darkness can also obstruct it. Both water and the basin exist, and there is no difference in the obstruction of darkness. Cause and effect are not without obstruction, and the obstructions should be equal. The meaning of anvaya-vyatireka (positive and negative inference) can be inferred by analogy. Suppose someone argues that the obstructing condition can also obstruct the cause, then it should also manifest the cause. Why only say that the fruit manifests from conditions? It can be argued: The cause of your thesis (paksa, proposition) should manifest from conditions, because it is obstructed, just like the fruit-dharma. Or, your fruit-dharma does not manifest from conditions, because it is allowed to have obstruction, just like the cause-dharma.
'Having nature is an obstructing condition, etc.' refers to 'having nature' meaning having an entity nature; 'fruit nature' refers to the nature possessed by the cause, that is, the entity itself is called the meaning-name fruit nature. Here, the question is whether the entity nature acts as an obstructing condition, or the meaning of the fruit acts as an obstructing condition? If the entity nature is the obstructing condition, then the entity nature always exists. In this case, the entity nature can never manifest, and manifestation is like non-manifestation, because the entity nature always exists. The cause also always exists, so why can't it become an obstruction, and only the fruit can become an obstruction? It can be argued: The fruit of your thesis should never manifest, because it always has an entity nature, just like non-manifestation. The entity nature of the cause of your thesis should also become an obstruction, because the entity nature always exists, just like the fruit. If it is said that the fruit nature is the obstructing condition, for example, the dharma of a sprout is both a cause and a fruit. Relative to the seed, it is a fruit; relative to the stem, it is a cause. Relative to the stem, it does not obstruct; relative to the cause, it can obstruct. The meaning of obstruction encompasses manifestation and non-manifestation, so it accomplishes that a dharma is both manifest and non-manifest. It should be argued: The fruit-entity of your thesis
。亦應不顯。有因體故。如自性因。然彼宗果體。一向顯故為此難 或汝自性體亦應果。顯之因故。如後果因。猶彼執芽是因必顯故成斯難 或應果性非障。體即因故。如因 因亦應障。即果體故。如果。故言一法亦因亦果。
本法與顯為異不異等者。本法即果。先來有故。顯謂顯了。遇緣顯故。若不異者法應常顯。本來果法先常有故。先顯今顯。不應道理。量云。汝宗果法先來應顯。即本法故。猶如本法。汝宗果法應今始有。以即顯故。如今始顯。本法比量翻此可知。
若言異者彼顯為無因耶等者。問果顯時有因無因。無因量云。果法先來應顯。顯無因故。如后顯時。或今應不顯。顯無因故。如未顯時。
若有顯因果性可顯非是因性等者。一種有因。果性可顯。不可顯因性。不應道理。量云。汝因應顯。顯有因故。猶如果法 或果應不顯。顯有因故。猶如於因。若彼救云。果法未顯。顯因須顯。因法不隱。何須因顯。有體是同。顯因稱有。有顯不顯。與理相違。量云。有體因顯亦應顯因。因顯有故。猶如顯果。
結牒彼言性若是死不可顯了等者。有相法中。若無彼性。不可顯了。如角中乳。水中酪等。若有彼性方可顯了。如乳中酪。礦中金。不遮有無性。但遮果住因。
示正義有六
【現代漢語翻譯】 現代漢語譯本：同樣，（自性）也不應該顯現。因為有『體』的緣故，例如自性因（svabhāvahetu，自性作為理由）。然而，對方宗派的果的『體』，一向是顯現的，因此這個論難成立。或者，你的自性『體』也應該是果的顯現之因，如同後果的因一樣。就像他們認為芽是因，必定顯現一樣，所以這個論難成立。或者，果的自性不應該是障礙，因為它的『體』就是因。如同因一樣，因也應該成為障礙，因為它就是果的『體』，如同果一樣。所以說，一個法既是因也是果。 對於『本法』與『顯』是異還是不異等問題，『本法』就是果，因為它先就存在。『顯』指的是顯現，因為它遇到緣才顯現。如果說『不異』，那麼法應該總是顯現的，因為本來作為果的法先就存在。先前顯現，現在也顯現，這不合道理。量式是：你宗派的果法先前就應該顯現，因為它就是『本法』。如同『本法』一樣。你宗派的果法應該現在才產生，因為它就是『顯』。如同現在才顯現一樣。『本法』的比量可以反過來推知。 如果說『異』，那麼這個『顯』是沒有原因的嗎？等問題。問果顯現時，是有原因還是沒有原因。無因的量式是：果法先前就應該顯現，因為顯現沒有原因。如同後來的顯現一樣。或者現在應該不顯現，因為顯現沒有原因。如同未顯現時一樣。 如果說有顯現的原因，果的自性可以顯現，但不是因的自性等問題。一種情況是有原因，果的自性可以顯現，但不能顯現因的自性，這不合道理。量式是：你的因應該顯現，因為顯現有原因。如同果法一樣。或者果應該不顯現，因為顯現有原因。如同因一樣。如果對方辯解說：果法未顯現，顯現的原因需要顯現。因法沒有隱藏，為什麼需要原因顯現？有『體』是相同的，顯現的原因被稱為『有』。有顯現和不顯現，與道理相違背。量式是：有『體』的因顯現，也應該顯現原因，因為因顯現有原因。如同顯現果一樣。 總結並重申對方的觀點：自性如果是死的，就不可顯現等問題。在有相法中，如果沒有那個自性，就不可顯現，如同角中的乳，水中的酪等。如果有那個自性，才可以顯現，如同乳中的酪，礦中的金。這並不是否定有無自性，而是否定果存在於因中。 闡述正義有六點。
【English Translation】 English version: Likewise, (svabhāva) should also not be manifest, because of having a 'nature' (體). For example, the svabhāvahetu (自性因, reason of self-nature). However, the 'nature' of the result in the opponent's school is always manifest, therefore this difficulty arises. Or, your nature (體) should also be the cause of the manifestation of the result, just like the cause of the subsequent result. Just as they hold that the sprout is the cause and must be manifest, so this difficulty is established. Or, the nature of the result should not be an obstruction, because its 'nature' is the cause. Just like the cause, the cause should also be an obstruction, because it is the 'nature' of the result, just like the result. Therefore, it is said that one dharma is both cause and result. Regarding the question of whether the 'original dharma' (本法) and 'manifestation' (顯) are different or not, the 'original dharma' is the result, because it exists from the beginning. 'Manifestation' refers to being manifest, because it manifests when it encounters conditions. If they are 'not different,' then the dharma should always be manifest, because the dharma as the result originally exists. Manifesting previously and manifesting now is unreasonable. The inference is: the result dharma of your school should have been manifest previously, because it is the 'original dharma.' Just like the 'original dharma.' The result dharma of your school should only arise now, because it is 'manifestation.' Just like manifesting only now. The inference for 'original dharma' can be known by reversing this. If you say 'different,' then is this 'manifestation' without a cause? etc. The question is whether the manifestation of the result has a cause or no cause. The inference for no cause is: the result dharma should have been manifest previously, because manifestation has no cause. Just like subsequent manifestation. Or it should not be manifest now, because manifestation has no cause. Just like when it is not yet manifest. If you say there is a cause for manifestation, the nature of the result can be manifest, but it is not the nature of the cause, etc. In one case, there is a cause, the nature of the result can be manifest, but the nature of the cause cannot be manifest, which is unreasonable. The inference is: your cause should be manifest, because manifestation has a cause. Just like the result dharma. Or the result should not be manifest, because manifestation has a cause. Just like the cause. If the opponent argues: the result dharma is not yet manifest, the cause of manifestation needs to be manifest. The cause dharma is not hidden, why does it need the cause to be manifest? Having a 'nature' is the same, the cause of manifestation is called 'having.' Having manifestation and not having manifestation contradicts reason. The inference is: the cause of having a 'nature' manifests, and the cause should also be manifest, because the cause manifests having a cause. Just like manifesting the result. Concluding and reiterating the opponent's view: if the nature is dead, it cannot be manifest, etc. In dharmas with characteristics, if there is not that nature, it cannot be manifest, like milk in a horn, ghee in water, etc. If there is that nature, it can be manifest, like ghee in milk, gold in ore. This is not denying having or not having self-nature, but denying the result residing in the cause. Showing the correct meaning has six points.
。一處遠難取。二四障難取。前第三云。覆蔽隱沒映奪幻惑。三微細難取。如極微等。四心亂難取。如神通境等。五根壞難取。如老昧病等。六無智難取。如無真智他心智等。非彼因中先有果性。而不可取。六不攝故。
聲論者計。若內若外。全分一分。皆如唯識第一疏說。上來二計皆是增益邪見所收。
三世論中。文亦有四。一敘宗。二徴詰。三敘執。四破之。敘執中。初敘外道。后敘小乘。外宗量云。去來實有。世所攝故。猶如現在 內道教中一切有者。即十二處。彼宗意言。此十二處實相是有。意緣三世十二法處。故去來有。廣如俱舍第二十卷。及五十二。初釋此經義。
理中若法自相安住此法真實是有者。總結諸法安住自相。此法真有。不安住自相。此法成無。如龜毛等。以去來世住自相故。法體成有。不同龜毛。若未來無者。應未受自體。應不即未來。量云。大乘未來應非未來。未受自體相故。如龜毛等。若過去無者。應失過去自體相。應不名過去。量云。大乘過去應非過去。失自體相故。如龜毛等。若如是者。三世諸法自相不成。自相不成故。亦非真實。量云。大乘現在自相不成。或亦非真實。世所攝故。猶如去來。現在既不爾。去來云何然。或有為自相實不成。無三世故。如兔角等
【現代漢語翻譯】 現代漢語譯本：一、距離遙遠難以獲取。二、被四種障礙所阻難以獲取。如前文第三點所說：覆蓋、遮蔽、隱沒、映奪、幻惑。三、極其微細難以獲取，例如極微之物等。四、心識散亂難以獲取，例如神通境界等。五、根器損壞難以獲取，例如年老昏聵、疾病纏身等。六、缺乏智慧難以獲取，例如沒有真正的智慧、他心智等。並非是因為在因中預先存在果的性質，而無法獲取，而是因為這六種原因無法攝取。
聲論者的觀點：無論是內在還是外在，全部分或一部分，都如《唯識第一疏》所說。以上兩種觀點都屬於增益邪見所包含的範圍。
三世論中，文義包含四個方面：一、敘述宗義。二、提出詰難。三、敘述執著。四、破斥這些執著。在敘述執著中，首先敘述外道的觀點，然後敘述小乘的觀點。外道的論證是：過去和未來是真實存在的，因為它們被世間所包含，就像現在一樣。內道教中的一切有部（Sarvastivadins）認為，即十二處（十二處：眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法），這十二處的實相是存在的。意識緣於過去、現在、未來三世的十二法處（十二法處：色、聲、香、味、觸、法），因此過去和未來是存在的。詳細內容見《俱舍論》第二十卷和第五十二卷，其中首先解釋了這部經的含義。
理中如果一個法的自相安住，那麼這個法就是真實存在的。總結來說，諸法安住于自身的自相，這個法就是真實存在的。如果不安住于自身的自相，那麼這個法就成為不存在的，例如龜毛等。因為過去和未來世安住于自身的自相，所以法體是存在的，不同於龜毛。如果未來不存在，那麼它應該沒有接受自身的自體，應該不屬於未來。論證如下：大乘的未來應該不是未來，因為它沒有接受自身的自體相，就像龜毛等。如果過去不存在，那麼它應該失去過去的自體相，應該不被稱為過去。論證如下：大乘的過去應該不是過去，因為它失去了自身的自體相，就像龜毛等。如果這樣的話，三世諸法的自相就不能成立。自相不能成立，也就不是真實的。論證如下：大乘的現在自相不能成立，或者也不是真實的，因為它被世間所包含，就像過去和未來一樣。現在既然不是這樣，過去和未來又怎麼會是這樣呢？或者有為法的自相實際上不能成立，因為它沒有三世，就像兔角等。
【English Translation】 English version: First, it is difficult to obtain due to remoteness. Second, it is difficult to obtain due to being obstructed by the four hindrances. As mentioned in the third point earlier: covering, obscuring, concealing, overshadowing, and illusion. Third, it is difficult to obtain due to extreme subtlety, such as extremely minute objects. Fourth, it is difficult to obtain due to mental distraction, such as supernormal realms. Fifth, it is difficult to obtain due to damaged faculties, such as old age, senility, and illness. Sixth, it is difficult to obtain due to lack of wisdom, such as lacking true wisdom, telepathic wisdom, etc. It is not that the nature of the result pre-exists in the cause and therefore cannot be obtained, but rather that it cannot be grasped due to these six reasons.
The Sound Theorists (Sabdikas) hold that whether internal or external, whole or part, it is all as explained in the First Commentary on the Vijnaptimatrata-siddhi-sastra. The above two views are both included in the category of additive wrong views (adhyaropa-drsti).
In the Treatise on the Three Times, the text contains four aspects: First, stating the doctrine. Second, raising objections. Third, stating the adherence. Fourth, refuting these adherences. In stating the adherence, first, the views of the non-Buddhists (Tirthikas) are stated, and then the views of the Hinayana are stated. The non-Buddhist argument is: the past and future are real, because they are contained by the world, just like the present. The Sarvastivadins (Sarvastivadins: 'those who assert everything exists') within the Inner Teaching hold that the twelve ayatanas (twelve ayatanas: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma) are real. Consciousness is conditioned by the twelve dharma-ayatanas (twelve dharma-ayatanas: form, sound, smell, taste, touch, dharma) of the past, present, and future, therefore the past and future exist. Detailed content can be found in the Abhidharmakosa-bhasya, Volume 20 and 52, which first explains the meaning of this sutra.
In principle, if the self-nature of a dharma abides, then this dharma is truly existent. In summary, if all dharmas abide in their own self-nature, then this dharma is truly existent. If it does not abide in its own self-nature, then this dharma becomes non-existent, such as turtle hair. Because the past and future existences abide in their own self-nature, the substance of the dharma is existent, unlike turtle hair. If the future does not exist, then it should not have received its own self-essence, and it should not belong to the future. The argument is as follows: the future of the Mahayana should not be the future, because it has not received its own self-essence, like turtle hair. If the past does not exist, then it should lose its past self-essence, and it should not be called the past. The argument is as follows: the past of the Mahayana should not be the past, because it has lost its own self-essence, like turtle hair. If this is the case, then the self-nature of the dharmas of the three times cannot be established. If the self-nature cannot be established, then it is not real. The argument is as follows: the present self-nature of the Mahayana cannot be established, or it is not real, because it is contained by the world, just like the past and future. Since the present is not like this, how can the past and future be like this? Or the self-nature of conditioned dharmas cannot actually be established, because it does not have the three times, like rabbit horns.
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破宗有五。一申三難。二他返詰。三重徴破。四釋彼經。五說三世各十二相。以顯彼非。初中有二。初申三難。后如是自相故總結前文 三難者。一一異自相難。二常等共相難。三來等七義難。
有言相一立三世相不應道理。相者體也。量云。世應無三。即一體故。猶如一體。或世應無三相。是一故。猶如現在。此是設遮。非本宗義。
若相異者性相實有不應道理。此實說言。三世相異離現在。外者去來二世性相實有。不應道理。量云。去來性相應非實有。異現在故。猶如兔角。大乘真如非定異現在故。無不定過。或因云現在無為所不攝故。宗喻同前。
為是常相無常相者。三世共有故名共相。若常相者。假說徴詰。非正彼宗。量云。汝宗五蘊應不墮三世。許常相故。如無為等 若無常相三世恒有。亦不應理。量云。汝宗五蘊非於三世恒是實有。無常相故。如兔角等 若言表詮無常非遮詮者。量云。五蘊諸法非三世恒有。世所攝故。如幻事七。
義難中。初敘七難。后牒別破。合有四。薩婆多俱舍第二十頌曰。此中有四種。類相位待異。第三約作用。立世最為善。法救說。世由類不同。法行世時。類別非體。如金作器。形別類同。如乳成酪。味舍色在。法從未來流至現世。現入過
【現代漢語翻譯】 現代漢語譯本：
破斥有宗的觀點有五種方法：一、提出三種詰難。二、對方反駁詰難。三、重複徵詢破斥。四、解釋對方的經典。五、說明過去、現在、未來三世各自的十二種相，以此來顯示他們的觀點是錯誤的。最初的『申三難』中有兩個部分：首先是提出三種詰難，然後用『如是自相故』來總結前面的內容。
三種詰難是：一、一一相異自相的詰難。二、常等共相的詰難。三、來等七義的詰難。
有人說，如果『相』（lakshana）是一，那麼建立三世的『相』就不合道理。『相』指的是『體』（substance）。可以這樣論證：『世』（loka）不應有三，因為它們是一個『體』。就像一個『體』一樣。或者說，『世』不應有三種『相』，因為它們是一個。就像現在一樣。這是一種假設性的遮止，並非本宗的觀點。
如果『相』是相異的，那麼『性相』（svabhāva-lakshana）就真實存在，這不合道理。這是真實地說明，如果三世的『相』與現在相異，那麼過去和未來二世的『性相』就真實存在，這不合道理。可以這樣論證：過去和未來的『性相』不應是真實存在的，因為它們與現在不同。就像兔角一樣。大乘的真如（tathata）並非一定與現在不同，因此沒有不定的過失。或者，可以用『現在無為所不攝故』作為因，宗和比喻與前面相同。
是常相還是無常相呢？三世共有，所以稱為共相（sāmānya-lakshana）。如果是常相，這只是假設性的徵詢詰難，並非真正針對對方的宗義。可以這樣論證：你們宗派的五蘊（skandha）不應墮入三世，因為你們承認它是常相，就像無為法（asaṃskṛta）一樣。如果說是無常相，那麼三世恒常存在，也不合道理。可以這樣論證：你們宗派的五蘊並非在三世中恒常是真實存在的，因為它是無常相，就像兔角一樣。如果說表詮的是無常，而不是遮詮，可以這樣論證：五蘊諸法並非三世恒有，因為它們是被世間所攝的，就像幻事一樣。
在『義難』中，首先敘述七種詰難，然後分別破斥。總共有四個部分。薩婆多（Sarvāstivāda）的《俱舍論》（Abhidharmakośa）第二十頌說：『這其中有四種，類、相、位、待異。第三種是根據作用，建立世最為善。』法救（Dharmatrāta）說：『世』由於『類』（jāti）的不同而不同。法在世間流逝時，『類別』並非『體』（dravya）。就像用金子製作器皿，形狀不同但『類』相同。就像牛奶變成奶酪，味道改變但顏色還在。法從未來流向現在，現在進入過去。
【English Translation】 English version:
There are five ways to refute the Sarvāstivāda school: 1. Presenting three difficulties. 2. The opponent counter-arguing. 3. Repeatedly questioning and refuting. 4. Explaining their scriptures. 5. Explaining the twelve characteristics of each of the three times (past, present, and future) to show that their views are wrong. The initial 'presenting three difficulties' has two parts: first, presenting the three difficulties, and then summarizing the previous content with 'therefore, such are the self-characteristics'.
The three difficulties are: 1. The difficulty of individual distinct self-characteristics. 2. The difficulty of permanent and common characteristics. 3. The difficulty of the seven meanings such as 'coming'.
Someone might say that if 'characteristic' (lakshana) is one, then establishing the 'characteristics' of the three times is unreasonable. 'Characteristic' refers to 'substance' (dravya). One can argue: 'Time' (loka) should not be threefold, because they are one 'substance'. Just like one 'substance'. Or, 'time' should not have three 'characteristics', because they are one. Just like the present. This is a hypothetical negation, not the view of our school.
If the 'characteristics' are distinct, then 'self-nature characteristics' (svabhāva-lakshana) truly exist, which is unreasonable. This is a true statement that if the 'characteristics' of the three times are different from the present, then the 'self-nature characteristics' of the past and future two times truly exist, which is unreasonable. One can argue: the 'self-nature characteristics' of the past and future should not be truly existent, because they are different from the present. Just like rabbit horns. The Tathata (tathata) of Mahayana is not necessarily different from the present, so there is no indefinite fault. Alternatively, one can use 'because the present is not included in the unconditioned' as the reason, and the proposition and analogy are the same as before.
Is it a permanent characteristic or an impermanent characteristic? Because it is shared by the three times, it is called a common characteristic (sāmānya-lakshana). If it is a permanent characteristic, this is just a hypothetical inquiry and difficulty, not truly targeting the opponent's doctrine. One can argue: your school's five aggregates (skandha) should not fall into the three times, because you admit that it is a permanent characteristic, just like unconditioned dharmas (asaṃskṛta). If it is said to be an impermanent characteristic, then the three times are constantly existent, which is also unreasonable. One can argue: your school's five aggregates are not constantly truly existent in the three times, because it is an impermanent characteristic, just like rabbit horns. If it is said that what is expressed is impermanence, not negation, one can argue: the dharmas of the five aggregates are not constantly existent in the three times, because they are included in the world, just like illusions.
In the 'difficulty of meaning', first, the seven difficulties are described, and then they are refuted separately. There are four parts in total. The twentieth verse of the Sarvāstivāda's Abhidharmakośa says: 'There are four kinds here: class (jāti), characteristic (lakshana), position (avasthā), and difference of relation (apekṣā). The third is based on function, establishing time is the best.' Dharmatrāta said: 'Time' is different because of the difference in 'class'. When dharma flows in the world, 'class' is not 'substance' (dravya). Just like making utensils with gold, the shapes are different but the 'class' is the same. Just like milk turning into cheese, the taste changes but the color remains. Dharma flows from the future to the present, and the present enters the past.
去。唯捨得類。非捨得體 妙音說。世由相不同。法行世時。過去正與過去相合。而不名為離現未相。未來正與未來相合。而不名為離過現相。現世正與現在相合。而不名為離過去相。如染一妻。于余姬媵不名離染 世友說。世由位不同。法行世時。體同位別如運一籌。置一名一。置百名百。置千名千 覺天說世。由待不同。法行世時。前後相待。立名有異。如一女人名母名女 世親說言。此四說中。第一執。同數論外道。第二執相。離皆有三相故。如染妻時。現有貪起。余但成就。何義為同。第四執一。世應即有三世。如過去世前後剎那。應名去來及與現在。未來亦然。相待同故。由此第三最為善說。依法作用未有正有已有別故。今此七義。初來徴者。難法救類異義。第四難有業。破世友位別作用師義。第六異相。破覺天相待師義。第四第七有現在分。破妙音相異師義。餘三設遮。非本部計。破此四師如俱舍說。抉擇五十一。敘為六計。文意大同。
未至現在者。法體不遷轉。向現在於此生者。未來死滅。現在方生。為緣生現者。法住未來為因緣故。生現別法。今有業者。未來無用。現在用生。今相圓者。本相不圓至現方滿。今異相者。本體雖同。相待相別。有現在分者。謂法未來有未來分。及現在過去分。
【現代漢語翻譯】 現代漢語譯本： 去。唯捨得類，非捨得體。妙音說：世界由於『相』（lakṣaṇa）的不同而存在。當『法』（dharma）在世間執行時，過去與過去相合，但不稱為脫離現在和未來之『相』（lakṣaṇa）；未來與未來相合，但不稱為脫離過去和現在之『相』（lakṣaṇa）；現在與現在相合，但不稱為脫離過去之『相』（lakṣaṇa）。如同迷戀一個妻子，對於其他的姬妾，不稱為脫離迷戀。 世友說：世界由於『位』（avasthā）的不同而存在。當『法』（dharma）在世間執行時，本體相同而位置不同，就像移動一個算籌，放在個位叫做一，放在百位叫做百，放在千位叫做千。 覺天說：世界由於『待』（apekṣā）的不同而存在。當『法』（dharma）在世間執行時，前後相互對待，建立名稱的差異，就像一個女人，既是母親又是女兒。 世親說：這四種說法中，第一種執著類似於數論外道。第二種執著于『相』（lakṣaṇa），認為脫離都有三種『相』（lakṣaṇa）的緣故。如同迷戀妻子時，現在有貪念生起，其餘的只是成就，有什麼意義相同？第四種執著于『一』（ekatva），世界應該立即具有三世。如同過去世的前後剎那，應該叫做過去、未來以及現在。未來也是這樣，相互對待相同。因此，第三種說法最為善妙，因為依照『法』（dharma）的作用，未有、正有、已有是不同的。現在這七種意義，最初的提問者，是責難『法』（dharma）的救護與種類不同之義。第四個責難是有業，破斥世友的『位』（avasthā）別作用師之義。第六個責難是異『相』（lakṣaṇa），破斥覺天的相待師之義。第四個和第七個責難是有現在分，破斥妙音的『相』（lakṣaṇa）異師之義。其餘三種是假設遮止，不是本部所計，破斥這四位論師，如同《俱舍論》所說。抉擇第五十一，敘述為六種計，文意大致相同。 未至現在者，『法』（dharma）的本體不遷移轉變，趨向現在而在此生起者。未來死滅，現在方生。為緣生現者，『法』（dharma）住在未來，因為因緣的緣故，生起現在的別『法』（dharma）。今有業者，未來沒有作用，現在用生。今『相』（lakṣaṇa）圓者，本來的『相』（lakṣaṇa）不圓滿，到現在才圓滿。今異『相』（lakṣaṇa）者，本體雖然相同，相互對待而『相』（lakṣaṇa）別。有現在分者，是指『法』（dharma）在未來有未來分，以及現在和過去分。
【English Translation】 English version: Gone. Only the category of relinquishing is meant, not the entity of relinquishing. Myo-on (妙音, Wonderful Sound) says: The world exists due to the difference in 'lakṣaṇa' (相, characteristics). When 'dharma' (法, law, teaching) operates in the world, the past combines with the past, but it is not called being separate from the 'lakṣaṇa' (相, characteristics) of the present and future; the future combines with the future, but it is not called being separate from the 'lakṣaṇa' (相, characteristics) of the past and present; the present combines with the present, but it is not called being separate from the 'lakṣaṇa' (相, characteristics) of the past. It is like being infatuated with one wife; towards other concubines, it is not called being separate from infatuation. Vasumitra (世友) says: The world exists due to the difference in 'avasthā' (位, position). When 'dharma' (法, law, teaching) operates in the world, the entity is the same but the position is different, like moving a counting stick; placed in the ones place it is called one, placed in the hundreds place it is called one hundred, placed in the thousands place it is called one thousand. Buddhadeva (覺天) says: The world exists due to the difference in 'apekṣā' (待, dependence). When 'dharma' (法, law, teaching) operates in the world, the front and back depend on each other, establishing differences in names, like one woman who is both a mother and a daughter. Vasubandhu (世親) says: Among these four views, the first attachment is similar to the Samkhya (數論) heretics. The second attachment is to 'lakṣaṇa' (相, characteristics), believing that separation has three 'lakṣaṇa' (相, characteristics). Like when infatuated with a wife, greed arises in the present, the rest is just accomplishment, what meaning is the same? The fourth attachment is to 'ekatva' (一, oneness), the world should immediately have the three times. Like the previous and subsequent moments of the past, they should be called past, future, and present. The future is also like this, the mutual dependence is the same. Therefore, the third view is the most excellent, because according to the function of 'dharma' (法, law, teaching), not yet existing, presently existing, and already existing are different. Now these seven meanings, the initial questioner, is criticizing the meaning of 'dharma' (法, law, teaching)'s protection and the difference in categories. The fourth criticism is about having karma, refuting Vasumitra's (世友) meaning of 'avasthā' (位, position) difference and function. The sixth criticism is about different 'lakṣaṇa' (相, characteristics), refuting Buddhadeva's (覺天) meaning of dependence. The fourth and seventh criticisms are about having present parts, refuting Myo-on's (妙音) meaning of different 'lakṣaṇa' (相, characteristics). The remaining three are hypothetical refutations, not counted by this school, refuting these four teachers, as the Abhidharmakośa (俱舍論) says. The fifty-first chapter of the Determination (抉擇), narrates six views, the meaning of the text is largely the same. Those not yet arrived at the present, the entity of 'dharma' (法, law, teaching) does not migrate or transform, moving towards the present and arising here. The future dies out, the present arises. Those who arise in the present due to conditions, 'dharma' (法, law, teaching) dwells in the future, because of the cause and conditions, the separate 'dharma' (法, law, teaching) arises in the present. Those who have karma now, the future has no function, the present uses arising. Those whose 'lakṣaṇa' (相, characteristics) is now complete, the original 'lakṣaṇa' (相, characteristics) is not complete, only becomes complete in the present. Those whose 'lakṣaṇa' (相, characteristics) is now different, although the entity is the same, the 'lakṣaṇa' (相, characteristics) is different due to mutual dependence. Those who have present parts, refers to 'dharma' (法, law, teaching) having future parts in the future, as well as present and past parts.
義顯現在亦有現在分。及未來過去分。過去亦然。今此但舉有二世分。余類可知。五十一有六。無此第六。彼第六者。即此第七。或有釋言。此第六七合是彼第六。今異相者。即彼現在。有現在分及未來分。此離彼合。亦不相違。若作此釋。便無覺天相待師義。故應知前所說為善。
別破分二。初五段破。后例往過去。后三合例業用破故 第一難有三。一有方所。二與現在無別。三應是常。初難量云。未來應有方所。有來至故。猶如現在。又未來應與現在無別。有來至故。有方所故。猶如現在。又未來法體應是常。本今有故。如虛空等。五十一云。未來諸法。不來至現在。無方處故。猶善無為 第二難有二。一未來不生於今。現在本無今生。量云。未來世法應非有為。本不生故。如虛空等。亦非實有。非是無為。本不生故。如兔角等。二未來未生而言死沒。量云。未來諸法應無死沒。本未生故。如虛空等。又未來法亦應有生。許有死故。猶如現在 第三難有二。一破應是常。量云。住未來世為緣之法。應是常住。不遷流故。如無為等。二應本無今生。非未來法生。此違宗。難彼說未來法流入現在。今現在法。未來緣生。未來先無。今方始生。非未來法生。豈不違宗 第四破業用有三。一本無業用。今有業用。難
【現代漢語翻譯】 現代漢語譯本： 『義顯現在亦有現在分。及未來過去分。過去亦然。今此但舉有二世分。余類可知。』意思是說，當意義顯現於現在時，也包含現在的部分，以及未來的和過去的部分。過去也是如此。現在這裡只舉出兩個時段的部分，其餘的可以依此類推。 『五十一有六。無此第六。彼第六者。即此第七。或有釋言。此第六七合是彼第六。今異相者。即彼現在。有現在分及未來分。此離彼合。亦不相違。若作此釋。便無覺天相待師義。故應知前所說為善。』這段話討論了時間劃分的問題。有人認為第五十一識有六個部分，但實際上沒有第六個部分。那個所謂的第六個部分，實際上就是第七個部分。或者有人解釋說，這裡的第六和第七部分合起來就是彼（指另一種劃分方式）的第六部分。現在不同的相狀，就是彼（指另一種劃分方式）的現在，它有現在的部分和未來的部分。這種分離和合並的說法並不矛盾。如果這樣解釋，就失去了覺天（Deva of Awareness）相待師（teacher who relies on conditions）的意義。所以應該知道前面所說的（指第一種解釋）是正確的。 『別破分二。初五段破。后例往過去。后三合例業用破故』意思是說，分別破斥分為兩個部分。首先是五個段落的破斥，然後是類比到過去。後面的三個部分合並起來類比業用進行破斥。 『第一難有三。一有方所。二與現在無別。三應是常。初難量云。未來應有方所。有來至故。猶如現在。又未來應與現在無別。有來至故。有方所故。猶如現在。又未來法體應是常。本今有故。如虛空等。五十一云。未來諸法。不來至現在。無方處故。猶善無為』這段話提出了對未來存在的三個質疑：一是未來應該有處所；二是未來與現在沒有區別；三是未來應該是常存的。第一個質疑用量（推論）來說明：未來應該有處所，因為它會到來，就像現在一樣。第二個質疑用量來說明：未來應該與現在沒有區別，因為它會到來，因為它有處所，就像現在一樣。第三個質疑用量來說明：未來的法體應該是常存的，因為它本來就有，就像虛空一樣。《五十一》中說，未來的諸法不會來到現在，因為它沒有處所，就像善和無為法一樣。 『第二難有二。一未來不生於今。現在本無今生。量云。未來世法應非有為。本不生故。如虛空等。亦非實有。非是無為。本不生故。如兔角等。二未來未生而言死沒。量云。未來諸法應無死沒。本未生故。如虛空等。又未來法亦應有生。許有死故。猶如現在』這段話提出了對未來存在的另外兩個質疑：一是未來不會在現在產生，因為現在本來沒有而現在才產生。用量來說明：未來的世間法應該不是有為法，因為它本來沒有產生，就像虛空一樣。它也不是真實存在的，因為它不是無為法，因為它本來沒有產生，就像兔角一樣。二是未來還沒有產生就說它會死亡和消失。用量來說明：未來的諸法應該沒有死亡和消失，因為它本來沒有產生，就像虛空一樣。而且，未來的法也應該有生，因為它被認為是會死亡的，就像現在一樣。 『第三難有二。一破應是常。量云。住未來世為緣之法。應是常住。不遷流故。如無為等。二應本無今生。非未來法生。此違宗。難彼說未來法流入現在。今現在法。未來緣生。未來先無。今方始生。非未來法生。豈不違宗』這段話提出了兩個質疑：一是破斥未來應該是常存的。用量來說明：以未來世為因緣的法，應該是常住的，因為它不遷流，就像無為法一樣。二是未來應該是本來沒有而現在才產生的。如果說不是未來的法產生，這就違背了宗義。這是爲了反駁對方所說的未來法流入現在，現在的法以未來為因緣而產生，未來先前沒有，現在才開始產生，如果不是未來的法產生，豈不是違背了宗義？ 『第四破業用有三。一本無業用。今有業用。難』這段話提出了對業用的三個質疑：一是本來沒有業用，現在卻有業用，這是個難題。
【English Translation】 English version: 'When the meaning manifests in the present, it also contains the present part, as well as the future and past parts. The past is also the same. Here, we only mention the parts of two time periods, and the rest can be inferred by analogy.' This means that when meaning manifests in the present, it also includes the present part, as well as the future and past parts. The past is also the same. Here, we only mention the parts of two time periods, and the rest can be inferred by analogy. 'Fifty-one has six. There is no sixth. That sixth is this seventh. Or some explain that this sixth and seventh together are that sixth. The different aspect now is that present. There is a present part and a future part. This separation and combination are not contradictory. If this explanation is made, there will be no meaning of the teacher who relies on conditions of Deva of Awareness (覺天). Therefore, it should be known that what was said before is good.' This passage discusses the issue of time division. Some people think that the fifty-first consciousness has six parts, but in fact there is no sixth part. That so-called sixth part is actually the seventh part. Or some explain that the sixth and seventh parts here together are the sixth part of that (referring to another division method). The different aspect now is that present (referring to another division method), which has a present part and a future part. This separation and combination are not contradictory. If this explanation is made, the meaning of the teacher who relies on conditions of Deva of Awareness (覺天) will be lost. Therefore, it should be known that what was said before (referring to the first explanation) is correct. 'Separate refutation is divided into two parts. The first five paragraphs are refuted. The latter is analogous to the past. The latter three combine to refute the karma.' This means that the separate refutation is divided into two parts. The first is the refutation of five paragraphs, and then the analogy to the past. The latter three parts are combined to refute the karma. 'The first difficulty has three. First, there is a place. Second, there is no difference from the present. Third, it should be constant. The first difficulty is measured by saying that the future should have a place. Because there is coming, like the present. Also, the future should be no different from the present. Because there is coming, because there is a place, like the present. Also, the future Dharma body should be constant. Because it has always existed, like space. Fifty-one says that future Dharmas do not come to the present. Because there is no place, like good non-action.' This passage raises three questions about the existence of the future: first, the future should have a place; second, the future is no different from the present; and third, the future should be constant. The first question is explained by inference: the future should have a place, because it will come, just like the present. The second question is explained by inference: the future should be no different from the present, because it will come, because it has a place, just like the present. The third question is explained by inference: the future Dharma body should be constant, because it has always existed, like space. "Fifty-one" says that future Dharmas do not come to the present, because it has no place, like good and non-action. 'The second difficulty has two. First, the future is not born in the present. The present was originally non-existent and is now born. The amount says that the future world Dharma should not be conditioned. Because it was not born, like space. It is also not real. It is not unconditioned. Because it was not born, like rabbit horns. Second, the future has not yet been born, but it is said to die. The amount says that future Dharmas should not die. Because they were not born, like space. Also, future Dharmas should also be born. It is permissible to die, like the present.' This passage raises two other questions about the existence of the future: first, the future will not be produced in the present, because the present was originally non-existent and is now produced. Use quantity to explain: the future world Dharma should not be conditioned Dharma, because it was not originally produced, like space. It is also not real, because it is not unconditioned Dharma, because it was not originally produced, like rabbit horns. Second, the future has not yet been produced, but it is said that it will die and disappear. Use quantity to explain: future Dharmas should not have death and disappearance, because they were not originally produced, like space. Moreover, future Dharmas should also be born, because it is considered that they will die, just like the present. 'The third difficulty has two. First, break should be constant. The amount says that the Dharma that lives in the future world as a cause should be permanent. Because it does not move, such as non-action. Second, it should be originally non-existent and now born. Non-future Dharma is born. This violates the sect. It is difficult for him to say that future Dharma flows into the present. Now the present Dharma. The future is born. The future did not exist before. Now it is beginning to be born. Non-future Dharma is born. Isn't this against the sect?' This passage raises two questions: first, refuting that the future should be constant. Use quantity to explain: the Dharma that takes the future world as a cause should be permanent, because it does not move, like non-action. Second, the future should be originally non-existent and now produced. If it is said that it is not the future Dharma that is produced, this violates the sect. This is to refute the other party's statement that future Dharma flows into the present, and the present Dharma is produced with the future as the cause. The future did not exist before, and now it is beginning to be produced. If it is not the future Dharma that is produced, isn't this against the sect? 'The fourth break has three uses. There is no karma in the first place. Now there is karma. Difficult' This passage raises three questions about karma: first, there was no karma in the first place, but now there is karma, which is a difficult problem.
云。是即本有其體。今方有用。便有同前緣生之中第二過失。現在業生。非從未來生故。用不離體。應非新有。體不離用。應非舊成。為量同前 二云。業用與法有異相。難云。此業用相。與其本法。二俱體有。業未來無。故不應理。量云。業用未來應有。許一切有故。如體。體未來應無。許一切有故。如業用。或以異相為因。體與業用。互相異故。宗喻同前 三云。業與本法無異相。難云。業用則法。法體本有。本無業用今方有者。不應正理。量云。業應本有。即體故。如體。體應本無。即業故。如業。彼宗計業與體無別。今難異者乃是設遮。五十一云。佛說諸行非常非恒。汝業無常。行應是常。便違佛教。
餘三例破中。復有自性雜亂過失者。此顯第七有現在分雜亂之過。未來既有現在之分。應即現在。有現分故。猶如現在。現難亦然。故成雜亂。其相圓滿。應立量云。未來相應滿。有餘一分相故。如現在。或現在相應不圓滿。有餘一分相故。猶如未來。異相之難為量同此。第二結前中有九故字。自相者。結前三世自相一異。共相者。結前三世常無常。三世共有故。餘七即前七。難三世二他返詰。
如是記已者。謂記別分別解釋深密之義。
如說一切有謂十二處者。此言意顯。十二處通三世。
【現代漢語翻譯】 現代漢語譯本 云：如果業的本體本來就存在，現在才發揮作用，那麼就和前面所說的『緣生』（pratītyasamutpāda）中的第二個過失相同了。因為現在的業產生，不是從未來產生的。作用不離本體，應該不是新產生的；本體不離作用，應該不是舊有的。推理方式和前面一樣。 二云：業的作用和法（dharma）的本體有差異。反駁：這個業的作用，和它原本的法，兩者本體都存在。業在未來不存在，所以不合道理。推理：業的作用在未來應該存在，因為你們許諾一切存在，就像本體一樣。本體在未來應該不存在，因為你們許諾一切存在，就像業的作用一樣。或者以『異相』（nānātva-lakṣaṇa）作為原因，本體和業的作用，互相不同。論宗和比喻和前面一樣。 三云：業和原本的法沒有差異。反駁：如果業就是法，法的本體本來就存在，本來沒有業的作用現在才產生，這不合道理。推理：業應該本來就存在，因為它就是本體，就像本體一樣。本體應該本來不存在，因為它就是業，就像業一樣。他們的宗派認為業和本體沒有區別，現在反駁不同之處，這只是假設遮蓋。五十一云：佛說諸行（saṃskāra）非常非恒，你的業是無常的，那麼行應該是常的，這就違背了佛教。 其餘三種情況的駁斥中，還有自性雜亂的過失。這顯示了第七種情況有現在部分的雜亂過失。未來既然有現在的部分，應該就是現在。因為有現在的部分，就像現在一樣。現在的反駁也是一樣。所以造成了雜亂。它的相狀是圓滿的。應該立論說：未來相應當是圓滿的，因為它有剩餘的一個部分相，就像現在一樣。或者現在相應當是不圓滿的，因為它有剩餘的一個部分相，就像未來一樣。異相的反駁，推理方式和這個相同。第二段總結前文中有九個『故』字。『自相』（svalakṣaṇa）指的是總結前三世的自相的一異。『共相』（sāmānyalakṣaṇa）指的是總結前三世的常無常，三世共有。其餘七個就是前面的七種情況。反駁三世，用兩種其他的反詰。 『如是記已者』，指的是記錄、分別解釋深密的意義。 『如說一切有謂十二處者』，這句話的意思是說，十二處（dvādaśa āyatana）貫通三世。
【English Translation】 English version It is said: If the substance of karma already exists, and it is only now functioning, then it is the same as the second fault in the aforementioned 'dependent origination' (pratītyasamutpāda). Because the present karma arises, it does not arise from the future. Function is inseparable from substance, so it should not be newly produced; substance is inseparable from function, so it should not be old. The reasoning is the same as before. Two say: The function of karma and the substance of dharma (dharma) are different. Objection: This function of karma and its original dharma, both have existing substances. Karma does not exist in the future, so it is unreasonable. Reasoning: The function of karma should exist in the future, because you allow everything to exist, just like the substance. The substance should not exist in the future, because you allow everything to exist, just like the function of karma. Or, using 'different characteristics' (nānātva-lakṣaṇa) as the reason, the substance and the function of karma are different from each other. The proposition and analogy are the same as before. Three say: There is no difference between karma and the original dharma. Objection: If karma is dharma, and the substance of dharma originally exists, and the function of karma, which originally did not exist, now arises, this is unreasonable. Reasoning: Karma should originally exist, because it is the substance, just like the substance. The substance should originally not exist, because it is karma, just like karma. Their school believes that there is no difference between karma and substance, and now refuting the differences is just a hypothetical cover-up. Fifty-one says: The Buddha said that all conditioned things (saṃskāra) are impermanent and non-eternal, your karma is impermanent, then conditioned things should be permanent, which violates Buddhism. In the refutation of the remaining three cases, there is also the fault of confusion of self-nature. This shows that the seventh case has the fault of confusion of the present part. Since the future has the present part, it should be the present. Because it has the present part, just like the present. The present refutation is also the same. Therefore, it causes confusion. Its appearance is complete. It should be argued that the future should be complete, because it has a remaining part of the appearance, just like the present. Or the present should be incomplete, because it has a remaining part of the appearance, just like the future. The refutation of different characteristics, the reasoning is the same as this. The second paragraph summarizes the previous text with nine 'therefore' words. 'Self-characteristic' (svalakṣaṇa) refers to summarizing the similarities and differences of the self-characteristics of the past, present, and future. 'Common characteristic' (sāmānyalakṣaṇa) refers to summarizing the permanence and impermanence of the past, present, and future, which are common to the three times. The remaining seven are the previous seven cases. Refuting the three times, using two other counter-questions. 'As it is recorded', refers to recording and explaining the profound meaning separately. 'As it is said that everything exists, namely the twelve entrances', the meaning of this sentence is that the twelve entrances (dvādaśa āyatana) penetrate the three times.
意識所緣法境。三世俱是。若去來無便違此教。
三重徴破中。彼宗緣無不生心。緣兔角等時。曾別見其兔。曾別見其角。合之一處。非今緣無。若爾便佛教相違說無知無故。不爾唯應有知于有。下難緣無心者。是設遮計。
第四釋彼所引經有三。初釋十二處。次釋過去業。后釋有三世色等 于無法密意說有無相者。意顯無法能自持無。有此持無之法故。成密意說之為有說之為法。非顯無法如有有體 于有法中亦密意有者。有非實假說有持。故名密意。
由此因緣彼行勝異相續為轉名習氣者。即此習氣行之勝異。相續間斷隱顯細粗緣不緣礙不礙等有差別故。
第五三釋。名十二相。未來中可生法相。謂不得非擇滅法。不可生法相。謂得非擇滅法。生法應可求。不生法不應求相。
第四破我中有五。一敘宗。二問意。三敘執。四徴破。五顯正義。
有我薩埵等者。此唯有六。八十三中有八。般若有四等。皆如樞要會。
敘執中。初總敘二因。后別顯二因。因修不思。亦知有覺。作意思量亦知有我。故名二因。
徴破中有二。初別申十難。后總結之 一不覺為先難。難先任運知有我 二世間所作為以覺為因下。思覺為先難。難前作意思量亦知有我下。合難二 三為即于
【現代漢語翻譯】 現代漢語譯本：意識所緣的法境，過去、現在、未來三世都是如此。如果說過去和未來沒有，那就違背了這個教義。
在三重征破中，對方宗派認為緣起任何事物都會生起心。當緣起兔角等事物時，曾經分別見過兔子，曾經分別見過角，然後將它們合在一起。如果說現在緣起的是沒有的事物，那麼就與佛教所說的『無知無故』相違背。如果不是這樣，就應該只有知于有。下面難詰緣起無事物的心，是假設遮止的計策。
第四部分解釋對方引用的經典，分為三個方面：首先解釋十二處（Ayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六境）；其次解釋過去業；最後解釋有過去、現在、未來三世的色等。對於無法，以隱秘的方式說『有無相』，意思是說無法不能自己保持『無』的狀態，因為有保持『無』的法，所以才隱秘地說它為『有』，說它為『法』，而不是說無法像『有』一樣具有實體。對於有法，也以隱秘的方式說『有』，是因為『有』並非真實，而是假說為『有』，所以稱為密意。
由此因緣，對方將行為的殊勝差異相續轉變稱為習氣（Vāsanā）。這種習氣，由於行為的殊勝差異，相續不斷，時隱時顯，有細微和粗大之分，有緣起和不緣起之分，有障礙和無障礙之分等等，所以存在差別。
第五部分是三重解釋，名為十二相。未來中可以產生的法的相，指的是沒有得到非擇滅（Pratisaṃkhyā-nirodha，通過智慧抉擇而達到的滅盡）的法。不可產生的法的相，指的是得到非擇滅的法。可以產生的法應該可以尋求，不應該尋求不可產生的法。
第四部分破斥我（Ātman）的存在，分為五個方面：一是敘述對方的宗派；二是詢問對方的意圖；三是敘述對方的執著；四是征詰破斥；五是闡明正確的意義。
『有我』、『薩埵』（Sattva，眾生）等，這裡只有六種說法。八十三種說法中有八種，般若（Prajñā，智慧）中有四種等等，都如《樞要會》中所說。
在敘述執著中，首先總述兩個原因，然後分別闡明這兩個原因。因為修習不思議，所以也知道有覺。因為作意思量，所以也知道有我。因此稱為兩個原因。
在征詰破斥中，分為兩個方面：首先分別提出十個難點，然後總結這些難點。第一，以不覺為先進行詰難，詰難對方首先任運地知道有我。第二，以世間所作為以覺為因進行詰難，詰難對方之前作意思量也知道有我。合併詰難這兩個方面。第三，為即于...
【English Translation】 English version: The Dharmadhatu (realm of phenomena) cognized by consciousness exists in all three times: past, present, and future. To say that the past and future do not exist would contradict this teaching.
In the triple refutation, their school holds that the arising of any condition gives rise to mind. When conditions such as rabbit horns arise, one has separately seen the rabbit and separately seen the horns, and then combined them. If one says that what arises now is something that does not exist, then it contradicts the Buddhist teaching of 'unknowing and without cause'. If it is not so, then there should only be knowing of existence. The following difficulty in conditioning the mind on non-existence is a hypothetical defensive tactic.
The fourth part explains the sutras cited by the other party in three aspects: first, explaining the twelve Ayatanas (sense bases); second, explaining past karma; and third, explaining the existence of form, etc., in the three times of past, present, and future. Regarding non-existence, speaking of 'the aspect of existence and non-existence' in a hidden way means that non-existence cannot maintain its own state of 'non-existence', because there is a Dharma (law, principle) that maintains 'non-existence', so it is secretly said to be 'existence' and said to be 'Dharma', rather than saying that non-existence has a substance like 'existence'. Regarding existing Dharmas, 'existence' is also spoken of in a hidden way, because 'existence' is not real but is hypothetically said to 'exist', hence it is called a secret intention.
Due to these causes and conditions, the other party calls the continuous transformation of the superior differences of actions Vāsanā (habitual tendencies). This Vāsanā, due to the superior differences of actions, is continuous, sometimes hidden and sometimes manifest, with differences in subtlety and grossness, in conditioning and non-conditioning, in obstruction and non-obstruction, and so on.
The fifth part is the triple explanation, called the twelve aspects. The aspect of Dharmas that can arise in the future refers to Dharmas that have not attained Pratisaṃkhyā-nirodha (cessation through discernment). The aspect of Dharmas that cannot arise refers to Dharmas that have attained Pratisaṃkhyā-nirodha. Dharmas that can arise should be sought, and Dharmas that cannot arise should not be sought.
The fourth part refutes the existence of Ātman (self) in five aspects: first, stating the other party's school; second, asking about the other party's intention; third, stating the other party's attachment; fourth, questioning and refuting; and fifth, clarifying the correct meaning.
'Having a self', 'Sattva' (sentient being), etc., here there are only six kinds of statements. Among the eighty-three kinds of statements, there are eight, and in Prajñā (wisdom) there are four, etc., all as stated in the Key Assembly.
In stating the attachment, first, the two causes are summarized, and then the two causes are explained separately. Because of practicing non-thinking, one also knows that there is awareness. Because of mental deliberation, one also knows that there is a self. Therefore, they are called two causes.
In questioning and refuting, there are two aspects: first, ten difficulties are presented separately, and then these difficulties are summarized. First, the difficulty is based on non-awareness, questioning the other party's initial spontaneous knowledge of the existence of a self. Second, the difficulty is based on the fact that worldly actions are caused by awareness, questioning the other party's previous mental deliberation and knowledge of the existence of a self. These two aspects are combined for questioning. Third, being identical to...
蘊施設有我下。于蘊假設難 四所計之我為即見者等相下。于彼立為難 五為與染凈相應下。建立染凈難 六為與流轉相相應下。生死涅槃難 七為由境界所生若苦若樂下。作受解脫難 八又汝今應說自所欲為唯於我說為作者下。施設有作難 九又汝應說自意所欲為唯於我建立於我下。施設言說難 十計我之見為善不善下。施設眾見難 下結之中有十故字。應配此文。初難有四。又字即分為四。初難云。為即于所見事起薩埵覺者。此師本計。離蘊有我故。計所見色等為我。是顛倒覺。遮即蘊計。此違教失。無別比量。或即蘊計師云。執有我見沉淪生死。言無我見能證得涅槃。故於色等此有我者。名為顛倒。若彼異蘊計有我者。我有形量等。不應道理。彼離蘊我。或如身量。或如芥子。故有形量。此難我有色不成 有勝劣者。受用剎帝利等者想用。或愚智者行用。或能取境界者識用。故離蘊外無別此能。總立量云。離蘊之我應無形量等互許離蘊故。如兔角等 第二難云。為唯由此法自體起此覺等者。此意問。于所覺境自體起我覺。為于余處。若於所覺法自體起我覺者。汝如何說即蘊計我。名為顛倒。于所見色。有形量等。起我覺故。色即是我。故非離色而別有我。執色為我。故非顛倒。量云。汝執色我心應非顛倒。許順
所緣故。如他心智等 若由余體起此覺等者。謂亦由心等。起形量我覺。即於一切境界法。起形量覺。非唯緣色。亦應緣色得有我勝劣等覺。非唯緣受等起于彼覺。境心二種便成雜亂。一色等境。亦是受想行等覺因。量云。汝宗色等應是受等。起勝劣等覺故。如受等。餘一切量準此應知 第三難中。若不緣起者即非撥現量者。現量現見遠杌為人。便於無情。起有情覺故。不起者名非現量。此中亦有世間相違。略故不說。此意難云。汝計緣色等得起受等覺。皆是真覺。非為倒覺。故於遠杌執為人覺。亦應非倒。此既顛倒。返成於無我。妄起薩埵覺。計有于非情。起薩埵覺故 第四難云。若取現量義者唯色等蘊是現量義我非現量義不應理者。義者境也。彼宗計我非現量境。今言現境。是設遮破。唯五蘊是現量義。彼此共成。我非境義。汝宗自述。今言現境。乃是違宗。此覺若取比量境者。此我之覺。童稚上起。彼未能思。不能比度。不應率爾我覺得生。量云。嬰孩我覺應不得生。無思度故。如石女兒。總立量云。汝我俱非現比量境。無同喻故。如兔角等。
上來四文不覺為前難訖。自下第二思覺為先難。有五又字。即為五段。數論執我體唯受者。勝論執我通作受者。下破作用。隨義應悉。第二難中。若無常者此所作
【現代漢語翻譯】 現代漢語譯本 所緣的緣故。例如他心智等。如果由其他自體生起這種覺等，就是說也由心等生起形量和我覺。這樣對於一切境界法，都會生起形量覺，不只是緣於色。也應該緣於色而產生關於我的勝劣等覺，不只是緣于受等而生起關於它們的覺。境界和心兩種就變得雜亂了。一種色等境界，也是受想行等覺的因。可以這樣推論：你們宗派的色等應該是受等，因為能生起勝劣等覺，就像受等一樣。其餘一切推論都可依此類推。 第三個難點中，如果不緣起，就不是否定現量的人。現量能清楚地看到遠處靜止的樹樁像人，因此對於無情物，會產生有情物的覺。不產生這種覺的就不能稱為現量。這裡面也有與世俗常識相違背的地方，因為簡略所以不說。這個意思可以這樣理解：你們認為緣於色等能生起受等覺，都是真覺，不是顛倒的覺。那麼對於遠處樹樁執著地認為是人的覺，也應該不是顛倒的。既然這是顛倒的，反而成了對於無我，虛妄地生起薩埵（有情）覺，認為對於非情物，生起了薩埵覺。 第四個難點是：如果取現量的意義，只有色等蘊是現量的意義，我不是現量的意義，這不合理。這裡的『義』指的是境。他們的宗派認為我不是現量的境。現在說『現境』，是假設遮破。只有五蘊是現量的意義，這是彼此共同認可的。我不是境的意義，這是你們宗派自己說的。現在說『現境』，就是違背了宗義。如果這個覺取比量的境，這個關於我的覺，從童年就開始產生。他們還不能思考，不能比較推度，不應該輕易地產生我覺得。可以這樣推論：嬰兒關於我的覺應該不會產生，因為沒有思考推度，就像石女兒一樣。總的來說可以這樣立論：你和我都不是現量和比量的境，因為沒有相同的比喻，就像兔角等。 上面四段文字是不覺為先的責難完畢。下面第二段是以思覺為先的責難。有五個『又』字，就分為五段。數論派認為我的本體只是受者，勝論派認為我既是作者又是受者。下面破斥作用，根據意義應該全部明白。第二個難點中，如果是無常的，那麼這個所作
【English Translation】 English version Because of the object of cognition (所緣). For example, other minds' wisdom (他心智) etc. If these cognitions etc. arise from another entity, it means they also arise from mind (心) etc., giving rise to the perception of shape and size and 'I' (我). Thus, for all realms of phenomena (境界法), perceptions of shape and size will arise, not just those related to form (色). One should also derive perceptions of superiority and inferiority related to 'I' (我) from form (色), not just derive perceptions about them from sensation (受) etc. The two, realm and mind, would then become confused. A single realm of form (色) etc. would also be the cause of perceptions of sensation (受), conception (想), volition (行) etc. One can infer: your school's form (色) etc. should be sensation (受) etc., because they can give rise to perceptions of superiority and inferiority, just like sensation (受) etc. All other inferences should be understood similarly. In the third difficulty, if it does not arise from conditions, then one is not denying direct perception (現量). Direct perception clearly sees a distant, still tree stump as a person, thus, for inanimate objects, a perception of animate beings arises. That which does not give rise to this perception cannot be called direct perception. There is also a contradiction with worldly common sense here, but it is not discussed due to brevity. The meaning can be understood as: you believe that deriving perceptions of sensation (受) etc. from form (色) etc. are all true perceptions, not inverted perceptions. Then the perception of a distant tree stump as a person should also not be inverted. Since this is inverted, it instead becomes, regarding no-self (無我), falsely giving rise to a perception of sentient beings (薩埵), believing that for non-sentient objects, a perception of sentient beings arises. The fourth difficulty is: if one takes the meaning of direct perception (現量), only the aggregates of form (色) etc. are the meaning of direct perception, and 'I' (我) is not the meaning of direct perception, which is unreasonable. Here, 'meaning' refers to the object (境). Their school believes that 'I' (我) is not the object of direct perception. Now saying 'direct object' is a hypothetical refutation. Only the five aggregates (五蘊) are the meaning of direct perception, which is mutually agreed upon. 'I' (我) is not the meaning of object, which is what your school itself says. Now saying 'direct object' is contradicting the school's tenets. If this perception takes the object of inference (比量), this perception about 'I' (我) arises from childhood. They are not yet able to think, unable to compare and infer, and should not easily give rise to the perception of 'I' (我). One can infer: an infant's perception of 'I' (我) should not arise, because there is no thinking and inference, just like a stone woman's daughter. In general, one can establish the argument: neither you nor I are the object of direct perception or inference, because there is no common analogy, like a rabbit's horn etc. The above four passages are the completion of the refutation with non-awareness as the premise. The following second passage is the refutation with thought and awareness as the premise. There are five 'also' (又) characters, which are divided into five sections. The Samkhya school believes that the essence of 'I' (我) is only the receiver, while the Vaisheshika school believes that 'I' (我) is both the agent and the receiver. The following refutes the action, and the meaning should be fully understood according to the context. In the second difficulty, if it is impermanent, then this created
因體是變異執有我等者。所作者。生義。所作之因體是變異。無常之法。我是作者。仍言有常。而有所作。不應道理。顯揚論云。執我有所作。不應道理。不說有常。今但言執我有。有通二義。一有常。二有所作。常有量云。我應非常有。有所作故。如粗地等。若是常者。我應無所作。以是常故。如虛空等。常是正難。無常設遮。
第三難中。有動作我等者。數論勝論。我無動作。遍虛空故。遍出離系。執我有動作。不遍空故。作義雖同。動義別故 有動作我有所作者。是則常作。不應復作。我常有故。恒動常作。非今始作。不應復作。量云。汝動我未作先應作。恒動作故。如今所作 無動作我而有所作。不應道理。量云。無動作我應無所作。無動作故。如虛空等。
第四難中。若有因作而言我作。便違自宗。若無因作。我應恒作。我恒有故。不待因故。量云。餘一切事。未作此事時。亦恒應作。執我恒有不待因故。如今作時。
第三于蘊假設難中分二。初敘四計。后別徴斥。四計者。初即蘊計。后三異蘊。異蘊中。初我。異蘊住在蘊中。次我。異蘊住于蘊外。我仍屬蘊。謂此是色我。乃至識我。后住蘊外而不屬蘊。
破第二計。難常中有四破。第三若不生起法及非法應諸蘊身畢竟不起者。
【現代漢語翻譯】 現代漢語譯本 對於那些認為『因』（hetu，原因）的本體是變異的，並且執著于『我』（ātman，靈魂）等概念的人來說：『所作者』（kartṛ，作者）的含義是『生』（janana，產生）。作為『所作』（kṛta，行為）的原因的本體是變異的，是無常之法。如果『我』是作者，卻又被認為是常恒不變的，那麼『有所作』（kṛtya，所作之事）就不合道理。《顯揚論》（Abhidharmasamuccaya）中說：『執著於我有所作，不應道理。』這裡沒有說是有常，只是說執著于『有我』，『有』字有兩種含義：一是『有常』，二是『有所作』。常有量（Sthiramati）說：『我應非常恒不變，因為它有所作，就像粗糙的地面等。』如果『我』是常恒不變的，那麼『我』應該無所作，因為它是不變的，就像虛空一樣。』常恒不變是一種正面的反駁，無常則是一種假設的遮蓋。
在第三個詰難中，對於那些認為『我』有動作等概念的人來說：數論（Sāṃkhya）和勝論（Vaiśeṣika）認為，『我』沒有動作，因為它遍佈虛空。遍佈意味著脫離束縛。而那些執著于『我』有動作的人認為，『我』不遍佈虛空。雖然『作』（karman，行為）的含義相同，但『動』（cala，運動）的含義不同。如果『有動作的我』有所作，那麼它就應該是常作，不應該再作。因為『我』是常有的，所以應該是恒常運動和常作，而不是現在才開始作，不應該再作。量（pramāṇa， प्रमाण）說：『在你運動的我未作之前，就應該已經作了，因為它是恒常動作的，就像現在所作的一樣。』如果『無動作的我』有所作，那就不合道理。量說：『無動作的我應該無所作，因為它沒有動作，就像虛空一樣。』
在第四個詰難中，如果說有『因』（hetu，原因）而作，然後說『我』作，那就違背了自己的宗義。如果說沒有『因』而作，那麼『我』應該恒常地作，因為『我』是恒常存在的，不需要依賴『因』。量說：『其他一切事情，在未作這件事的時候，也應該恒常地作，因為執著于『我』是恒常存在的，不依賴於『因』，就像現在作的時候一樣。』
第三，關於對『蘊』（skandha，構成要素）的假設的詰難，分為兩部分：首先敘述四種計度，然後分別進行駁斥。四種計度是：第一種是即蘊計，后三種是異蘊計。在異蘊計中，第一種認為『我』是異於蘊的，住在蘊中；第二種認為『我』是異於蘊的，住在蘊外，但『我』仍然屬於蘊，認為『這是色我』（rūpa-ātman，色蘊之我），乃至『識我』（vijñāna-ātman，識蘊之我）；最後一種認為『我』住在蘊外，但不屬於蘊。
駁斥第二種計度，在常恒不變中有四種破斥。第三，如果不生起『法』（dharma，正法）和『非法』（adharma，非法），那麼諸蘊身（skandha-kāya，蘊的身體）應該畢竟不會生起。
【English Translation】 English version For those who hold that the essence of 'hetu' (cause) is mutable and cling to concepts like 'ātman' (self/soul): the meaning of 'kartṛ' (agent/doer) is 'janana' (production/birth). The essence of the cause of 'kṛta' (action/deed) is mutable, being impermanent phenomena. If 'I' am the agent, yet considered constant, then 'kṛtya' (what is to be done) is unreasonable. The Abhidharmasamuccaya states: 'Clinging to the idea that the self has actions is unreasonable.' It doesn't say it's constant, but only that it clings to 'having a self.' 'Having' has two meanings: one is 'having constancy,' and the other is 'having actions.' Sthiramati says: 'The self should not be absolutely constant, because it has actions, like rough ground, etc.' If 'I' were constant, then 'I' should have no actions, because it is unchanging, like space.' Constancy is a direct refutation, while impermanence is a hypothetical cover.
In the third refutation, for those who think that 'I' have actions, etc.: Sāṃkhya and Vaiśeṣika argue that 'I' have no actions because it pervades space. Pervading means being free from bondage. Those who cling to the idea that 'I' have actions believe that 'I' do not pervade space. Although the meaning of 'karman' (action) is the same, the meaning of 'cala' (movement) is different. If 'I with action' has actions, then it should always be acting and should not act again. Because 'I' am constant, it should be constantly moving and acting, not starting to act now, and should not act again. Pramāṇa says: 'Before the moving self acts, it should have already acted, because it is constantly acting, just like what is being done now.' If 'I without action' has actions, that is unreasonable. Pramāṇa says: 'The self without action should have no actions, because it has no action, like space.'
In the fourth refutation, if it is said that there is a 'hetu' (cause) for acting, and then it is said 'I' act, then it contradicts one's own doctrine. If it is said that there is no 'hetu' for acting, then 'I' should always act, because 'I' am always present and do not depend on a 'cause.' Pramāṇa says: 'All other things, when this thing has not been done, should also always be done, because it clings to the idea that 'I' am always present and does not depend on a 'cause,' just like when acting now.'
Thirdly, regarding the refutation of the assumption of 'skandha' (aggregates): it is divided into two parts: first, describing the four views, and then refuting them separately. The four views are: the first is the view of identifying with the aggregates, and the latter three are the views of being different from the aggregates. Among the views of being different from the aggregates, the first believes that 'I' is different from the aggregates and resides within the aggregates; the second believes that 'I' is different from the aggregates and resides outside the aggregates, but 'I' still belongs to the aggregates, thinking 'this is the rūpa-ātman (self of form),' and even 'the vijñāna-ātman (self of consciousness)'; the last believes that 'I' resides outside the aggregates but does not belong to the aggregates.
Refuting the second view, there are four refutations in constancy. Thirdly, if 'dharma' (righteousness) and 'adharma' (unrighteousness) do not arise, then the skandha-kāya (body of aggregates) should not arise at all.
我若不造法及非法。后蘊應無。以無因故。量云。應后蘊畢竟不生。執我不起法非法故。猶如兔角 又應不由功用我常解脫。以不生起法非法故。量云。汝我在生死不由功用應成解脫。不造法非法故。如涅槃位。彼說我得涅槃之時。離眾縛故。名為解脫。在生死中。便有縛縛。又於此滅壞 後於余處不作而得有大過失等者。我無常滅。業亦隨無。后余果生無因而有。是謂不作而得過也。我今佛法種剎那滅。隨本識中前滅後生。果由因起。汝無熏習我滅業亡。後果無因故成大過。量云。汝我滅已後有果應不生。以無因故。如兔角等。
破第三計中。若蘊外余處汝處計我應是無為。此難乍似相扶極成。彼計常故。今此無過。六十五云。無有變異。是其常相。我既無變。當來現在有二因緣。皆不應理。若當來無變者。便無生老病死損等。為人天等。五趣流轉。若現在世無變者。便於愛非愛等諸境界中。應無苦樂愛恚癡等之所變異。乃至不應由此等故行法非法。我既有此現當變異。即是無常。體即是蘊。故實蘊有。便無此相。此相無故。應是無為。若是無為。便無此相。量云。汝受蘊我應無此等變異之相。許無為故。猶如虛空。此言應是無為者。顯我應無變異相義。或此中意。難成虛空。汝我應是虛空無為。許異蘊故。
【現代漢語翻譯】 現代漢語譯本：如果我不造作善業和惡業（法及非法），那麼後來的蘊（后蘊）就不應該產生，因為沒有原因（以無因故）。可以這樣論證：後來的蘊應該徹底不產生（應后蘊畢竟不生），因為執著於我的念頭不產生善業和惡業（執我不起法非法故），就像兔角一樣（猶如兔角）。又因為我不產生善業和惡業（以不生起法非法故），我應該不需要通過修行就能獲得解脫（不由功用我常解脫）。可以這樣論證：你的我在生死輪迴中不需要通過修行就應該成為解脫者（汝我在生死不由功用應成解脫），因為不造作善業和惡業（不造法非法故），就像涅槃的狀態一樣（如涅槃位）。他們說我獲得涅槃的時候，因為脫離了各種束縛（離眾縛故），所以稱為解脫。但在生死輪迴中，就會有束縛和被束縛（便有縛縛）。又說在這種情況下滅亡（於此滅壞），後來在其他地方不造作善業卻得到大的過失等等（後於余處不作而得有大過失等者），這是因為我的無常滅亡（我無常滅），業力也隨之消失（業亦隨無），後來其餘的果報產生就變成了沒有原因而產生（后余果生無因而有），這就是所謂的不造作卻得到過失。我現在所說的佛法是剎那生滅的（我今佛法種剎那滅），隨著根本識中前一個念頭滅亡后一個念頭產生（隨本識中前滅後生），果報由原因產生（果由因起）。你沒有熏習，我的滅亡業力也消失（汝無熏習我滅業亡），後來的果報沒有原因，所以造成大的過失（後果無因故成大過）。可以這樣論證：你的我滅亡之後，有果報不應該產生（汝我滅已後有果應不生），因為沒有原因（以無因故），就像兔角一樣（如兔角等）。 破斥第三種計較中，如果蘊之外的其他地方你處計較有我，那麼這個我應該是無為法（若蘊外余處汝處計我應是無為）。這種責難乍一看好像是互相扶持，極其容易成立（此難乍似相扶極成），因為他們計較的我是常（彼計常故），現在這樣說並沒有過失（今此無過）。《六十五見經》中說，沒有變異（無有變異），是常的相狀（是其常相）。我的既然沒有變異（我既無變），那麼未來和現在有二種因緣（當來現在有二因緣），都不應該成立（皆不應理）。如果未來沒有變異，那麼就沒有生老病死衰損等等（若當來無變者，便無生老病死損等），就沒有人天等等五趣的流轉（為人天等，五趣流轉）。如果現在世沒有變異，那麼對於喜愛和不喜愛的各種境界中（若現在世無變者，便於愛非愛等諸境界中），就不應該有苦樂愛恨愚癡等等的變異（應無苦樂愛恚癡等之所變異），乃至不應該因為這些而行善業和惡業（乃至不應由此等故行法非法）。我的既然有現在和將來的變異（我既有此現當變異），那就是無常（即是無常），本體就是蘊（體即是蘊），所以實際上蘊是存在的（故實蘊有），就沒有這種相狀（便無此相）。這種相狀沒有了（此相無故），就應該是無為法（應是無為）。如果是無為法（若是無為），就沒有這種相狀（便無此相）。可以這樣論證：你的受蘊的我，不應該有這些變異的相狀（汝受蘊我應無此等變異之相），因為你承認是無為法（許無為故），就像虛空一樣（猶如虛空）。這裡說應該是無為法（此言應是無為者），是顯示我的應該沒有變異相的含義（顯我應無變異相義）。或者這裡的意思是，責難成立虛空（或此中意，難成虛空），你的我應該是虛空無為（汝我應是虛空無為），因為你承認和蘊不同（許異蘊故）。
【English Translation】 English version: If I do not create Dharma and non-Dharma (法及非法, good and bad deeds), then the subsequent skandha (后蘊, later aggregates) should not arise, because there is no cause (以無因故). It can be argued that the subsequent skandha should ultimately not arise (應后蘊畢竟不生), because the thought of clinging to 'I' does not produce Dharma and non-Dharma (執我不起法非法故), just like a rabbit's horn (猶如兔角). Furthermore, because I do not generate Dharma and non-Dharma (以不生起法非法故), I should attain liberation without effort (不由功用我常解脫). It can be argued that your 'I' in samsara should become liberated without effort (汝我在生死不由功用應成解脫), because it does not create Dharma and non-Dharma (不造法非法故), just like the state of Nirvana (如涅槃位). They say that when I attain Nirvana, it is called liberation because I am free from all bonds (離眾縛故). But in samsara, there are bonds and being bound (便有縛縛). Furthermore, saying that in this situation there is destruction (於此滅壞), and later in another place, without creating deeds, one obtains great faults, etc. (後於余處不作而得有大過失等者), is because my impermanent destruction (我無常滅), and the karma also disappears with it (業亦隨無), and the subsequent arising of other fruits becomes arising without a cause (后余果生無因而有), which is what is called obtaining faults without creating deeds. What I now speak of in the Buddha-dharma is momentary arising and ceasing (我今佛法種剎那滅), with the previous thought ceasing and the subsequent thought arising in the fundamental consciousness (隨本識中前滅後生), and the fruit arises from the cause (果由因起). You have no conditioning, and my destruction causes the karma to disappear (汝無熏習我滅業亡), and the subsequent fruit has no cause, thus creating a great fault (後果無因故成大過). It can be argued that after your 'I' is destroyed, the fruit should not arise (汝我滅已後有果應不生), because there is no cause (以無因故), just like a rabbit's horn (如兔角等). Refuting the third calculation, if you calculate 'I' in a place other than the skandhas, then that 'I' should be unconditioned (若蘊外余處汝處計我應是無為). This difficulty seems to support each other and is extremely easy to establish (此難乍似相扶極成), because they calculate 'I' as permanent (彼計常故), so there is no fault in saying this now (今此無過). The Sixty-Five Views Sutra says that there is no change (無有變異), which is the characteristic of permanence (是其常相). Since my 'I' has no change (我既無變), then the two causes of future and present (當來現在有二因緣) should not be established (皆不應理). If there is no change in the future, then there is no birth, old age, sickness, death, decay, etc. (若當來無變者，便無生老病死損等), and there is no transmigration in the five realms of humans, gods, etc. (為人天等，五趣流轉). If there is no change in the present world, then in the various realms of like and dislike (若現在世無變者，便於愛非愛等諸境界中), there should be no changes of suffering, joy, love, hatred, delusion, etc. (應無苦樂愛恚癡等之所變異), and one should not perform Dharma and non-Dharma because of these (乃至不應由此等故行法非法). Since my 'I' has changes in the present and future (我既有此現當變異), then it is impermanent (即是無常), and the substance is the skandhas (體即是蘊), so the skandhas actually exist (故實蘊有), and there is no such characteristic (便無此相). Since this characteristic does not exist (此相無故), it should be unconditioned (應是無為). If it is unconditioned (若是無為), then there is no such characteristic (便無此相). It can be argued that your 'I' of the feeling skandha should not have these characteristics of change (汝受蘊我應無此等變異之相), because you admit that it is unconditioned (許無為故), just like space (猶如虛空). Saying here that it should be unconditioned (此言應是無為者) is to show the meaning that my 'I' should have no characteristics of change (顯我應無變異相義). Or the meaning here is to make it difficult to establish space (或此中意，難成虛空), your 'I' should be unconditioned like space (汝我應是虛空無為), because you admit that it is different from the skandhas (許異蘊故).
如空無為。其真如等。非定異蘊。無不定過。
破第四計中。應無染污者。六十五云。若無有蘊。便無有色與身相應。乃至亦非受用境界分別意相應。既無此五。不由功用我應解脫。無有染污。又我與身不應相屬。量云。我應無染污任運解脫。又應不言我有色等。計異蘊故。不為蘊故。如虛空等。彼計實我雖不屬蘊。仍言我有色等。故為此難。不爾便有相扶極成 不應相屬者。是我有色等義。非攝屬義。第四于彼立有難中分二。初為二徴。后隨別釋徴。初復二。初標二門。后隨別釋。此難思覺有我中。已正當見知我有也。釋第二門中。復分為二。初標二門。后隨別釋。二門者。一所成業。二我所執具。
業中有五。一如種子難。親所作故應無常。二如陶師難。別體成故應非常。三如神通難。有自在故。應無地獄貪瞋等生。四如地難。無作所依顯了業故。五如空難。色無假立。無業用故。
若是我所執具者。若言如鐮等者。此意說言。謂鐮非但能斷他物。離鐮之外。亦有刀等能斷于鐮。離見等外于余物上。別有能見。能見等用。定不可得。故離見外無別有我而執見等 又釋非但鐮能斷物。更有餘物能斷於物。離見等外別見業故無有我。此釋稍疏。喻不相似。難見等是我所執具故。
如世間火雖
【現代漢語翻譯】 現代漢語譯本：
如同虛空一樣無為。它的真如（Tathata，事物的真實本性）等等，不是固定的異蘊（不同的蘊，構成要素），沒有不確定的過失。
駁斥第四種計度（認為『我』與『蘊』既非相同也非相異）時，應該沒有染污。六十五頌說：『如果沒有蘊，就沒有與色身相應的，乃至也沒有與受用境界、分別意識相應的。既然沒有這五蘊，不通過功用，『我』應該解脫，沒有染污。』又，『我』與身不應該相互隸屬。量式是：『我』應該沒有染污，自然解脫。又，不應該說『我』有色等等，因為計度為異蘊的緣故，不是因為『蘊』的緣故，如同虛空等等。他們計度的實我即使不屬於蘊，仍然說『我』有色等等，所以提出這個詰難。否則便有互相扶持而極度成立的過失。『不應該相互隸屬』，指的是『我』有色等等的意義，不是攝屬的意義。第四種計度中，在為他們設立有『我』的詰難中，分為兩部分。首先是兩個征問，然後分別解釋征問。首先又是兩個部分，先標出兩個方面，然後分別解釋。這個詰難在思考覺知有『我』中，已經正確地應當見到知道有『我』了。在解釋第二方面中，又分為兩個部分，先標出兩個方面，然後分別解釋。兩個方面是：一是所成就的業，二是我所執持的工具。
在業中有五種詰難：一是如同種子的詰難，因為是親身所作，應該無常。二是如同陶師的詰難，因為是不同的個體成就，應該非常。三是如同神通的詰難，因為有自在，應該沒有地獄、貪嗔等產生。四是如同土地的詰難，因為沒有作為所依賴而顯現的業。五是如同虛空的詰難，色沒有假立，沒有業用。
如果是『我』所執持的工具，如果說如同鐮刀等等，這個意思是說，鐮刀不僅僅能砍斷他物，離開鐮刀之外，也有刀等等能砍斷鐮刀。離開見等等之外，在其他事物上，另外有能見、能見等等作用，一定不可能得到。所以離開見之外，沒有另外的『我』而執持見等等。又解釋說，不僅僅是鐮刀能砍斷物體，更有其他物體能砍斷物體，離開見等等之外，因為有另外的見業，所以沒有『我』。這個解釋稍微疏漏，比喻不相似。詰難見等等是『我』所執持的工具的緣故。
如同世間的火雖然...
【English Translation】 English version:
It is like emptiness, without action (wu wei). Its Suchness (Tathata, the true nature of things) and so on, are not fixed different aggregates (skandhas, the elements that constitute a being), and there is no fault of indeterminacy.
In refuting the fourth calculation (that the 'self' is neither the same nor different from the 'skandhas'), there should be no defilement. Verse sixty-five says: 'If there are no skandhas, there is nothing corresponding to the physical body, and there is nothing corresponding to the enjoyment of realms and the discriminating consciousness. Since there are no five skandhas, without effort, the 'self' should be liberated, without defilement.' Also, the 'self' and the body should not be mutually subordinate. The logical formula is: 'The 'self' should be without defilement, naturally liberated.' Also, one should not say 'I' have form, etc., because it is calculated as different aggregates, not because of the aggregates, like emptiness, etc. They calculate the real self, even if it does not belong to the aggregates, still say 'I' have form, etc., so this difficulty is raised. Otherwise, there would be the fault of mutual support and extreme establishment. 'Should not be mutually subordinate' refers to the meaning of 'I' have form, etc., not the meaning of inclusion. In the fourth calculation, in establishing the difficulty of having a 'self' for them, it is divided into two parts. First, there are two questions, and then the questions are explained separately. First, there are two parts, first stating the two aspects, and then explaining them separately. This difficulty, in thinking and knowing that there is a 'self', it has already been correctly seen and known that there is a 'self'. In explaining the second aspect, it is again divided into two parts, first stating the two aspects, and then explaining them separately. The two aspects are: first, the karma that is accomplished, and second, the tools held by the 'self'.
In karma, there are five difficulties: first, like the difficulty of seeds, because it is done by oneself, it should be impermanent. Second, like the difficulty of a potter, because it is accomplished by different individuals, it should be non-eternal. Third, like the difficulty of supernatural powers, because there is freedom, there should be no hell, greed, anger, etc. Fourth, like the difficulty of the earth, because there is no karma that is relied upon and manifested. Fifth, like the difficulty of emptiness, form is not falsely established, and there is no karmic function.
If it is a tool held by the 'self', if it is said like a sickle, etc., this means that the sickle can not only cut off other things, but apart from the sickle, there are also knives, etc. that can cut off the sickle. Apart from seeing, etc., on other things, there are other functions of seeing, seeing, etc., which are certainly impossible to obtain. Therefore, apart from seeing, there is no other 'self' that holds seeing, etc. Also, it is explained that not only can the sickle cut off objects, but other objects can cut off objects. Apart from seeing, etc., because there is another karma of seeing, there is no 'self'. This explanation is slightly flawed, and the metaphor is not similar. The difficulty is that seeing, etc. are tools held by the 'self'.
Like fire in the world, although...
能燒者亦得能燒等者。人為能燒者。火為所執。能燒之體。火離於人。自能燒物故。見等見物離自能見何假我耶。此二比量。思準可知。
上來合難即見者等相展轉相生。自下方難離見者等相。第六生死涅槃難中。諸行中此流轉相可得如於身牙河燈乘等者。此意說言。如於身行中流轉可得。其外法牙河燈乘者。雖無有我。亦得流轉。故身流轉。何須有我。量云。內身流轉定無有我。有流轉故。如牙河等。
七作受解脫難中。設是我者我應無常者。彼受者作者等不是諸行。即是我者我應無常。有作用故。如手足等。若無變異應非受者等。無變異故。如虛空等。
十施設眾見難中有三。一難我見善不善。二難無我見善不善。三難我及我見計為我邪。我見有二。一執我見彼說顛倒。二緣我慧彼說非倒。今雙問云。初難善者問緣我慧。量云。緣我之慧亦應顛倒。緣我慧故。如執我見。或設難執我見。若是善者。如文可知。若不善者。不應說正及非顛倒者。見已不善。應非順境。如何名正。我有稱心緣起我覺。所執之我說非顛倒。唯識敘彼云。若爾如何執有我者所信至教。皆毀我見。稱讚無我等。乃至廣說。故今問彼。無我之見若言是善者。外道亦贊無我見故。若言不善而一切智者。此縱彼師名一切智。贊無
【現代漢語翻譯】 現代漢語譯本：能燃燒的東西也能燃燒其他東西。人是能燃燒東西的主體，火是被控制的。能燃燒的本質在於，火離開了人，自己就能燃燒物體。既然看見東西等同於看見物體離開了自己也能看見，又何必需要我呢？這兩個比量，可以思考並類比得知。
上面是結合了『見者』等相互關聯、相互產生的情況進行反駁。下面是從『離開見者』等情況進行反駁。第六個生死涅槃的難題中，在諸行中，這種流轉的相狀是可以得到的，就像身體、牙齒、河流、燈火、車乘等一樣。這裡的意思是說，就像在身體的執行變化中可以觀察到流轉一樣，那些外在的法，比如牙齒、河流、燈火、車乘等，即使沒有『我』，也能發生流轉。所以身體的流轉變化，又何須有『我』的存在呢？可以這樣比量：內在的身體流轉一定沒有『我』，因為它有流轉的現象，就像牙齒、河流等。
第七個是關於『作、受、解脫』的難題。假設『我』存在，那麼『我』就應該是無常的。那個接受者、作者等，如果不是諸行，那就是『我』，那麼『我』就應該是無常的，因為它有作用，就像手腳等。如果沒有變化，就不應該是接受者等，因為它沒有變化，就像虛空一樣。
第十個是關於『施設眾見』的難題，其中有三個小難題：一是質疑『我見』的善與不善；二是質疑『無我見』的善與不善；三是質疑將『我』以及『我見』執著為『我』是否正確。『我見』有兩種：一種是執著于『我』的見解，他們說是顛倒的；另一種是緣于『我』的智慧，他們說不是顛倒的。現在一起提問：第一個難題，如果是善的，那麼就問緣于『我』的智慧。可以這樣比量：緣于『我』的智慧也應該是顛倒的，因為它緣于『我』，就像執著于『我』的見解一樣。或者可以反過來質疑執著于『我』的見解，如果是善的，就像原文所說的那樣。如果是不善的，就不應該說是正確的和非顛倒的。見解已經是不善的，就不應該順應真理，怎麼能說是正確的呢？『我』有稱心如意的緣起，『我』覺察到所執著的『我』說是非顛倒的。唯識宗敘述他們說：『如果這樣，那麼執著于有『我』的人所信奉的至高教義，都會譭謗『我見』，稱讚『無我』等等。』乃至廣說。所以現在問他們，『無我』的見解如果說是善的，那麼外道也讚歎『無我』的見解；如果說是不善的，而一切智者（Buddha）——即使是他們宗派的老師被稱為一切智者——也讚歎『無我』。
【English Translation】 English version: That which can burn can also burn other things. The person is the agent of burning, and the fire is what is controlled. The essence of being able to burn lies in the fact that fire, when separated from the person, can burn objects on its own. Since seeing things is equivalent to seeing objects even when separated from oneself, what need is there for 'I'? These two analogies can be understood through contemplation and comparison.
The above is a refutation based on the interconnected and interdependent nature of 'the seer' and other related aspects. The following is a refutation based on the separation of 'the seer' and other aspects. In the sixth difficulty concerning Samsara (生死, birth and death) and Nirvana (涅槃, liberation), within the Skandhas (諸行, aggregates), this aspect of flowing and changing can be observed, just like the body, teeth, rivers, lamps, and vehicles. The meaning here is that just as the flow and change can be observed in the functioning and transformation of the body, those external Dharmas (法, phenomena) such as teeth, rivers, lamps, and vehicles, can also undergo flow and change even without an 'I'. Therefore, the flow and change of the body, what need is there for the existence of an 'I'? It can be analogized as follows: the internal flow and change of the body definitely does not involve an 'I', because it exhibits the phenomenon of flow and change, just like teeth, rivers, and so on.
The seventh difficulty concerns 'action, reception, and liberation'. If 'I' exists, then 'I' should be impermanent. That receiver, actor, etc., if not the Skandhas (諸行, aggregates), then it is 'I', then 'I' should be impermanent, because it has a function, just like hands and feet. If there is no change, it should not be a receiver, etc., because it has no change, just like space.
The tenth difficulty concerns 'the establishment of various views', which includes three sub-difficulties: first, questioning the goodness or badness of 'self-view'; second, questioning the goodness or badness of 'no-self view'; third, questioning whether it is correct to cling to 'self' and 'self-view' as 'I'. There are two types of 'self-view': one is the view that clings to 'self', which they say is inverted; the other is the wisdom arising from 'self', which they say is not inverted. Now, let's ask together: the first difficulty, if it is good, then ask about the wisdom arising from 'self'. It can be analogized as follows: the wisdom arising from 'self' should also be inverted, because it arises from 'self', just like the view that clings to 'self'. Or, one can conversely question the view that clings to 'self', if it is good, as the original text says. If it is bad, it should not be said to be correct and non-inverted. The view is already bad, it should not conform to the truth, how can it be said to be correct? 'I' have satisfactory arising, 'I' perceive that the clung-to 'I' is said to be non-inverted. The Vijnanavada (唯識宗, Consciousness-only school) narrates that they say: 'If so, then the supreme teachings believed by those who cling to the existence of 'I' will all slander 'self-view' and praise 'no-self', and so on.' And so on. Therefore, now ask them, if the view of 'no-self' is said to be good, then the heretics also praise the view of 'no-self'; if it is said to be bad, and the Sarvajna (一切智者, all-knowing one) - even if their sect's teacher is called the Sarvajna (Buddha) - also praises 'no-self'.
我見速證涅槃。今說為不善故。不應道理。若說佛為一切智者。贊無我見他不信故。
第五常論中。文亦有五。我及世間皆是常住等者。世間有二。一五蘊世間。二國土世間。數論師計。二皆常住。或隨所應。余師所計。我者自我。世間者他我。下諸常論法依此計。作者有二。一自作。謂宿作因。二他作。空時方我本際等作。此非二作者作。名非作者作。亦非自在天。及梵王等。諸變化者之所變化。名非化者化。此依八十七卷釋。由性常故不可損害。如山地等積集而住。
伊師迦者。西方二釋。一近王舍城。有高大山。堅硬常住。我等亦爾。或復有草。名伊師迦。體性堅實。故喻我等。
六十二見中。四十見是常見。謂四一切常。四一分常。八有想。八無想。十六非想非非想。並計極微體性常住。勝論順世。皆有此計 敘執有二。初敘四十常見所因。后敘極微執常所以。六十二見。如此卷。及后卷之五十八八十七。顯揚第九。第十。對法第一。唯識第六。別章等釋。其梵網。六十二見經。及舍利弗阿毗曇。是正量部義。長阿含經梵動品。是大眾部義。大毗婆沙第一百九十九。二百。是一切有部義。非此所宗。其大品經第十五。大智度論。說身邊見以為根本。五蘊各有四我所見。三世各成二十句見。
並本合有六十二見。隨機別說。非此所明。恐繁不述。
依下中上靜慮者。此四一切常論。八十七云。謂計前際三常論中。由上中上清凈差別。各宿住隨念俱行。意顯依下品定起宿住念。知過去二十成劫。依中品定憶四十成劫。依上品定憶八十成劫。皆悉是常。由執世間空劫為隱。有劫為顯。非滅壞故。四依天眼見現在世。不知生滅。或見諸識。此滅彼生。無斷絕故。見粗非細遂執為常。天眼為先。方見生死現在故。是未來前際。此中前三憶過去世。后一現在未來前故。合名前際。此諸見中。過去名前際。未來名后際。現在通二。待望別故。
或見梵王隨意成立者。一分常見。梵王立言我常子無常。有事彼者。隨彼意立此無常彼常。是初一分常見。
或見四大種變異等者。聞梵王立大種常。心無常。或心常。大種無常。同彼忍可名第二一分常見。三戲忘天沒。來生此間。四意憤天沒。來生此間。得宿住通。二俱憶言在彼諸天無此二事。故是常住。我有來此故無常。故名第三第四一分常見。此中說依定得宿住念。憶色界法勝計者見故。略說初二不說后二。
后際見中於想及受雖見差別等者。雖見受及想二體。我所差別。不見此二自相差別。執為我所計。我有想等三十二見。若見自相之執我所或
{ "translations": [ "現代漢語譯本：", "包含六十二種邪見的《並本合》在此不做詳細闡述，因為它們是針對不同根器的眾生而說的，內容繁雜。", "", "關於依據下、中、上三種禪定而產生的邪見。這指的是四種『一切常論』。在《八十七見》中提到，這是指那些認為過去是常的理論。由於禪定的清凈程度不同（下品、中品、上品），他們能夠回憶起不同時期的宿命。這意味著，依據下品禪定，他們能夠回憶起過去二十個成劫；依據中品禪定，他們能夠回憶起過去四十個成劫；依據上品禪定，他們能夠回憶起過去八十個成劫。他們都認為世界是永恒不變的，因為他們認為世界在空劫時是隱藏的，在有劫時是顯現的，而不是真正地滅壞。四種『一切常論』中的最後一種是，他們依靠天眼看到現在的世界，卻無法理解生滅的道理。或者，他們看到諸識（各種意識）在此滅彼生，沒有斷絕，因此認為世界是常的。他們只能看到粗略的現象，而無法看到細微的真相，所以執著于常的觀念。因為他們是先依靠天眼看到現在的生死現象，所以他們認為未來是過去的前因。這裡的前三種是回憶過去世，后一種是看到現在和未來的前因，所以統稱為『前際』。在這些邪見中，過去被稱為『前際』，未來被稱為『后際』，現在則可以根據不同的參照系，既可以被認為是『前際』，也可以被認為是『后際』。", "", "或者，有人認為梵天（Brahma，創造之神）可以隨意創造萬物。這是一種『一分常見』。他們認為梵天說『我是常的，我的孩子是無常的』。那些信奉梵天的人，就隨順梵天的意思，認為梵天是常的，而其他事物是無常的。這是第一種『一分常見』。", "", "或者，有人認為四大種（地、水、火、風）會發生變異等等。他們聽到梵天說『四大種是常的，心是無常的』，或者『心是常的，四大種是無常的』。他們認同這種說法，這就是第二種『一分常見』。還有一些『戲忘天』（Playing Gods）和『意憤天』（Angry Gods），他們死後投生到人間，獲得了宿命通。他們回憶起在天界時沒有這兩種情況（四大種和心誰常誰無常），所以認為天界是常住的。而他們現在投生到人間，所以認為人間是無常的。這就是第三種和第四種『一分常見』。這裡說的是依靠禪定獲得宿命通，回憶起過去，並以法（false dharma）為殊勝的見解。這裡只簡略地說了前兩種，沒有說后兩種。", "", "在『后際見』中，即使他們看到了想（saṃjñā，知覺）和受（vedanā，感受）的差別等等，即使他們看到了受和想這兩種自體以及我所（mine）的差別，但他們沒有看到這兩種自相（intrinsic nature）的差別，仍然執著于認為它們是『我所』。他們認為『我有想』等等，這就是三十二種邪見。如果他們看到了自相，就不會執著于『我所』了。", "", "", "english_translations": [ "English version:", "The 'Combined Compilation' containing sixty-two wrong views is not explained in detail here, as they are spoken for beings of different capacities and the content is complex.", "", "Regarding the wrong views arising from relying on lower, middle, and upper levels of meditative absorption (dhyāna). This refers to the four 'Eternalist' views. In the 'Eighty-seven Views', it is mentioned that this refers to those theories that consider the past to be eternal. Due to the different levels of purity in meditation (lower, middle, upper), they can recall different periods of past lives. This means that based on lower-level meditation, they can recall the past twenty cycles of formation (saṃvarta-sthāyin); based on middle-level meditation, they can recall the past forty cycles of formation; based on upper-level meditation, they can recall the past eighty cycles of formation. They all believe that the world is eternal and unchanging because they believe that the world is hidden during periods of emptiness (śūnyatā-kalpa) and manifest during periods of existence (vivarta-sthāyin), rather than truly being destroyed. The last of the four 'Eternalist' views is that they rely on divine eye (divyacakṣus) to see the present world, but they cannot understand the principle of arising and ceasing. Or, they see that the various consciousnesses (vijñāna) cease here and arise there, without interruption, so they consider the world to be eternal. They can only see the coarse phenomena and cannot see the subtle truth, so they cling to the idea of eternity. Because they first rely on the divine eye to see the present phenomena of birth and death, they consider the future to be the cause of the past. The first three here recall past lives, and the last one sees the cause of the present and future, so they are collectively called 'antecedent'. Among these wrong views, the past is called 'antecedent', the future is called 'subsequent', and the present can be considered either 'antecedent' or 'subsequent' depending on the frame of reference.", "", "Or, some people believe that Brahma (Brahma, the god of creation) can create all things at will. This is a 'partial eternalist' view. They believe that Brahma said, 'I am eternal, my children are impermanent.' Those who believe in Brahma follow Brahma's meaning and believe that Brahma is eternal, while other things are impermanent. This is the first 'partial eternalist' view.", "", "Or, some people believe that the four great elements (mahābhūta, earth, water, fire, and wind) undergo changes, etc. They hear Brahma say, 'The four great elements are eternal, the mind is impermanent,' or 'The mind is eternal, the four great elements are impermanent.' They agree with this statement, which is the second 'partial eternalist' view. There are also some 'Playing Gods' (krīḍā-prasakta) and 'Angry Gods' (mano-padoṣika) who, after dying, are reborn in the human world and obtain the power of remembering past lives (jāti-smaraṇa). They recall that in the heavens there were no such situations (which is eternal between the four great elements and the mind), so they believe that the heavens are permanent. And now they are reborn in the human world, so they believe that the human world is impermanent. This is the third and fourth 'partial eternalist' views. Here it is said that relying on meditation to obtain the memory of past lives, recalling the past, and taking false dharma** (mithyā-dharma) as a superior view. Only the first two are briefly mentioned here, and the last two are not mentioned.", "", "In the 'subsequent views', even if they see the difference between perception (saṃjñā, perception) and feeling (vedanā, sensation), etc., even if they see the difference between these two entities of feeling and perception and what belongs to 'mine' (mine), they do not see the difference between these two intrinsic natures (svalakṣaṇa), and they still cling to the idea that they are 'mine'. They think 'I have perception', etc., which is the thirty-two wrong views. If they saw the intrinsic nature, they would not cling to 'mine'." ] }
不見自相者。顯揚第九云。不見我自相差別。謂不見我都無自性。執此想受為我有之。遂便發起三十二見。我及世間諸常見。生八有想八無想見。俱非之中。有色等四。有邊等四。小想等四。合名為想。有樂等四合名為受。至下當知 有想者。除無想天及非想非非想。餘一切地 無想者。謂無想天 俱非者。謂非想非非想處。
計有為先有果集起離散為先有果壞滅等者。謂彼計執。實有體性。空劫時為先。至成劫時有果集起。散常極微整合粗故。于壞劫時。粗聚眾色離散為先。有四大壞滅。還唯極微。住在空劫時。彼由宿住隨念。見壞劫未粗色散成微。成劫之初散微成聚色。或見空劫迥色諸微。遂執為常。此勝論師執細常粗無常。
破執有二。初破。后結。破中初破三十二見。后破極微。初中復四。第二破中。若取我者憶念過去如是名等諸有情類等者。謂得宿住隨念有情。憶念我昔如是名姓。名姓既非我體。如何言念取我而生。
第三難云。緣彼現前和合色境眼識起時等者。此中問意。眼識現在緣色之時。住昔曾起耳等識法。為滅為轉。若言轉者。于曾所起百千境識。由今現在一色境界。依一切時位。彼諸識皆起。便違正理。
第四破云。所執之我由想所作及受所作等者。此中意顯。想受二
【現代漢語翻譯】 現代漢語譯本：不見自相者。《顯揚第九》中說：『不見我的自相差別』，是指不見我完全沒有自性。執著于這種想和受，認為是我所擁有的，於是就發起三十二種見解，如我及世間是常的常見，產生八種有想和八種無想的見解。『俱非』之中，有色等四種，有邊等四種，小想等四種，合起來稱為『想』，有樂等四種合起來稱為『受』，這在下文會講到。『有想』是指除了無想天（Saññā-n'atthi-bhava）和非想非非想處（N'eva-saññā-n'āsaññā-yatana），其餘一切地。『無想』是指無想天。『俱非』是指非想非非想處。
計執有為法是先有果，然後聚集、離散；是先有果，然後壞滅等等，是指他們計執實有體性。空劫（Śūnyatā-kalpa）時為先，到成劫（Saṃvarta-kalpa）時有果聚集生起，因為散開的常極微（Paramāṇu）整合為粗大的物體。在壞劫（Vivarta-kalpa）時，粗大的聚集的色法離散為先，有四大（Mahābhūta）壞滅，還原為極微，住在空劫時。他們由於宿住隨念，見到壞劫時粗色散開成為微粒，成劫之初散開的微粒聚整合色，或者見到空劫時迥然不同的色微，於是執著認為是常。這是勝論師（Vaiśeṣika）執著細微的是常，粗大的是無常。
破除這種執著有兩種方式：先破除，后總結。破除之中，先破除三十二見（Dvātriṃśaddṛṣṭi），后破除極微。在先破除三十二見中，又分為四個部分。第二部分破除中，『如果取我者憶念過去如是名等諸有情類等』，是指得到宿住隨唸的有情，憶念我過去是這樣的名姓。名姓既然不是我的本體，如何說憶念取我而生？
第三個難點是：『緣彼現前和合色境眼識起時等』，這裡的意思是，眼識現在緣色的時候，過去曾經生起的耳識等法，是滅了還是轉變了？如果說是轉變了，那麼對於過去曾經生起的成百上千的境識，由於現在一個色境界，在所有的時間和位置上，那些識都會生起，這就違背了正理。
第四個破斥是：『所執著的我由想所作及受所作等』，這裡的意思是，想和受這兩種...
【English Translation】 English version: 'One who does not see the self-nature.' The ninth chapter of the Śrīmālādevī Siṃhanāda Sūtra states: 'Not seeing the differences in my self-nature' means not seeing that I have no self-nature at all. Clinging to these thoughts and feelings as if they belong to me, one then gives rise to thirty-two views, such as the common view of the self and the world as permanent, and generates eight views of existence and eight views of non-existence. Among the 'neither both,' there are four related to form, four related to boundaries, and four related to minor thoughts, which together are called 'thought.' There are four related to pleasure, which together are called 'feeling,' as will be explained below. 'Having thought' refers to all realms except the Saññā-n'atthi-bhava (realm of neither perception nor non-perception) and the N'eva-saññā-n'āsaññā-yatana (realm of neither perception nor non-perception). 'Without thought' refers to the Saññā-n'atthi-bhava. 'Neither both' refers to the N'eva-saññā-n'āsaññā-yatana.
To assert that conditioned phenomena first have a result, then gather and disperse; or first have a result, then decay and so on, refers to their clinging to the belief that there is a real entity. The Śūnyatā-kalpa (aeon of emptiness) comes first, and then during the Saṃvarta-kalpa (aeon of formation), results gather and arise because scattered permanent Paramāṇu (atoms) assemble into coarse objects. During the Vivarta-kalpa (aeon of destruction), the coarse aggregates of form disperse first, and the four Mahābhūta (great elements) decay, returning to Paramāṇu, residing in the Śūnyatā-kalpa. Due to recollection of past lives, they see coarse forms scattering into particles during the aeon of destruction, and scattered particles assembling into form at the beginning of the aeon of formation, or they see distinct form-atoms during the aeon of emptiness, and thus cling to them as permanent. This is the Vaiśeṣika (school) clinging to the subtle as permanent and the coarse as impermanent.
There are two ways to refute this clinging: first refute, then conclude. Within the refutation, first refute the thirty-two views (Dvātriṃśaddṛṣṭi), then refute the Paramāṇu. Within the first refutation of the thirty-two views, there are four parts. In the second part of the refutation, 'If one who grasps the self remembers past sentient beings with such names, etc.,' refers to sentient beings who have attained recollection of past lives, remembering that 'I used to have such a name.' Since the name is not the essence of the self, how can it be said that remembering the name gives rise to grasping the self?
The third difficulty is: 'When eye-consciousness arises in relation to the present, combined object of form, etc.,' The meaning here is, when eye-consciousness now cognizes form, do the ear-consciousness and other consciousnesses that arose in the past cease or transform? If it is said that they transform, then for the hundreds and thousands of object-consciousnesses that arose in the past, due to the present single object of form, in all times and places, all those consciousnesses would arise, which violates right reason.
The fourth refutation is: 'The self that is clung to is made by thought and made by feeling, etc.,' The meaning here is that thought and feeling...
法俱為我所。由此二種擊作於我。我或有時。有一想等。故想受二名為能作。我為所作。如世財物擊作有情。有情或時。緣少財等生貪瞋等。此亦如是。非我先無為想受作方始。有義。
若言無者。有一想已后種種想等者。此下合難想受作我無變異義。以有想十六見為難。十二見想作。四見受作 一想者。八十七云。在空無邊處識無邊處種種想者。謂在下地狹小想。即種種想。無量想即是一想。無所有處亦是一想。非無量想。略故不說。又執少色為我。想為我所。想與彼合名為少想。瑜伽故指在種種想地。執無量色為我。想為我所等。名無量想。瑜伽故指在於一想。然八十七云。如其次第。前二有後二。然逆次第非順次第。義理推故。此難前想所作無變異。
我純有樂等者。八十七云。有樂。在下三靜慮。有苦。在捺落迎。有苦有樂。在鬼傍生人慾界天。不苦不樂。在第四靜慮已上諸地。此難前受所作無變異。又想論中八句。
又若計命即是身者。下。因難想作。便明有想論中我有色等死後有想等餘八句。以前敘執中。于想及受皆起執故。命者我也。執我有色死後生有想地。執我非色死後生有想地。若執我俱遍色非色無二無缺。彼計我亦色亦非色死後生有想地。為準此第三句。說第四我非色非非色
【現代漢語翻譯】 現代漢語譯本： 『法俱為我所』。由此兩種觀點在我心中交戰。我有時會產生某種想法等等。因此，『想』（Saṃjñā，認知）和『受』（Vedanā，感受）這二者被稱為能動者，而『我』是被動者。就像世間的財物影響著有情眾生一樣，有情眾生有時會因為少量的財物而生起貪婪、嗔恨等等。這裡的情況也是如此。並非我原本沒有，而是因為『想』和『受』的作用才開始存在意義。這是某種意義上的解釋。
如果說沒有『我』，那麼在產生一個想法之後，又會產生種種其他的想法等等。這以下結合起來，是爲了反駁『想』和『受』作用於『我』而『我』沒有變化的觀點。以『有想』（Saññin，有想的）的十六種見解來作為詰難。十二種見解是『想』的作用，四種見解是『受』的作用。所謂『一想』，在八十七種見解中提到，在空無邊處（Ākāśānantyāyatana，虛空無邊處）和識無邊處（Vijñānānantyāyatana，識無邊處）有種種想法，指的是在下層境界中狹隘的想法，即種種想法。無量想（Appamañña，無量想）即是一種想法。無所有處（Ākiñcanyāyatana，無所有處）也是一種想法，但並非無量想，因為此處省略了。又有人執著于少量的色（Rūpa，物質）為『我』，認為『想』是『我』所擁有的。『想』與『我』結合，就稱為『少想』。因為《瑜伽師地論》（Yogācārabhūmi-śāstra）的緣故，這裡指的是在種種想法的境界。執著于無量的色為『我』，認為『想』是『我』所擁有的等等，稱為『無量想』。因為《瑜伽師地論》的緣故，這裡指的是在一種想法的境界。然而，在八十七種見解中提到，按照次第，前兩種見解存在，后兩種見解也存在。然而，逆著次第，而非順著次第。這是因為義理的推斷。這裡是爲了反駁之前的『想』的作用沒有變化。
『我』純粹只有快樂等等。在八十七種見解中提到，有快樂存在於下三禪（Dhyāna，禪定）。有痛苦存在於地獄（Naraka，地獄）。有苦有樂存在於鬼道（Preta，餓鬼）、傍生（Tiryagyoni，畜生）、人道（Manuṣya，人類）和欲界天（Kāmadhātu，欲界天）。不苦不樂存在於第四禪（Caturtha Dhyāna，第四禪）以上的各個境界。這是爲了反駁之前的『受』的作用沒有變化。此外，在關於『想』的論述中，有八句。
此外，如果認為命（Jīva，生命）就是身（Kāya，身體），以下通過反駁『想』的作用，來闡明關於『有想』的論述中，關於『我』有色等等，以及死後有想等等的其餘八句。因為之前敘述的執著中，對於『想』和『受』都產生了執著。『命』就是『我』。執著于『我』有色，死後生於有想的境界。執著于『我』非色，死後生於有想的境界。如果執著于『我』既遍及色也遍及非色，無二無缺，那麼就認為『我』既是色也是非色，死後生於有想的境界。以此為準，第三句說的是第四種『我』既非色也非非色。
【English Translation】 English version: 'All Dharmas belong to me.' From this, two kinds of conflicts arise within me. I sometimes have a certain thought, and so on. Therefore, 'Saṃjñā' (perception) and 'Vedanā' (feeling) are called the agents, and 'I' is the object. Just as worldly possessions affect sentient beings, sentient beings sometimes generate greed, hatred, and so on, due to small amounts of wealth. The situation here is similar. It is not that I did not exist before, but that I began to have meaning because of the function of 'Saṃjñā' and 'Vedanā'. This is an explanation in a certain sense.
If it is said that there is no 'I', then after one thought arises, various other thoughts arise, and so on. The following is combined to refute the view that 'Saṃjñā' and 'Vedanā' act on 'I' without 'I' changing. The sixteen views of 'Saññin' (having perception) are used as a challenge. Twelve views are the function of 'Saṃjñā', and four views are the function of 'Vedanā'. The so-called 'one perception' is mentioned in the eighty-seven views, where there are various thoughts in Ākāśānantyāyatana (sphere of infinite space) and Vijñānānantyāyatana (sphere of infinite consciousness), referring to narrow thoughts in the lower realms, which are various thoughts. Appamañña (immeasurable perception) is one thought. Ākiñcanyāyatana (sphere of nothingness) is also one thought, but not immeasurable thought, because it is omitted here. Furthermore, some are attached to a small amount of Rūpa (matter) as 'I', believing that 'Saṃjñā' is possessed by 'I'. The combination of 'Saṃjñā' and 'I' is called 'small perception'. Because of the Yogācārabhūmi-śāstra, this refers to the realm of various thoughts. Being attached to immeasurable Rūpa as 'I', believing that 'Saṃjñā' is possessed by 'I', and so on, is called 'immeasurable perception'. Because of the Yogācārabhūmi-śāstra, this refers to the realm of one thought. However, in the eighty-seven views, it is mentioned that in order, the first two views exist, and the last two views also exist. However, in reverse order, not in sequential order. This is because of the inference of meaning. This is to refute the previous function of 'Saṃjñā' without change.
'I' is purely only happiness, and so on. In the eighty-seven views, it is mentioned that happiness exists in the lower three Dhyānas (meditative states). Suffering exists in Naraka (hell). Both suffering and happiness exist in Preta (hungry ghosts), Tiryagyoni (animals), Manuṣya (humans), and Kāmadhātu (desire realm heavens). Neither suffering nor happiness exists in the Caturtha Dhyāna (fourth Dhyāna) and above. This is to refute the previous function of 'Vedanā' without change. In addition, in the discussion about 'Saṃjñā', there are eight sentences.
Furthermore, if it is thought that Jīva (life) is Kāya (body), the following clarifies the remaining eight sentences about 'I' having form, and so on, and having perception after death, in the discussion about 'having perception', by refuting the function of 'Saṃjñā'. Because in the previously described attachments, attachments to both 'Saṃjñā' and 'Vedanā' have arisen. 'Life' is 'I'. Being attached to 'I' having form, being born in the realm of having perception after death. Being attached to 'I' not having form, being born in the realm of having perception after death. If being attached to 'I' pervading both form and non-form, without duality or deficiency, then it is thought that 'I' is both form and non-form, being born in the realm of having perception after death. Based on this, the third sentence says that the fourth kind of 'I' is neither form nor non-non-form.
死後生有想地。
又若見少色少非色者。彼計我有邊。計色非色二俱是我。但見少故。名為有邊見。彼二無量。便起第二。計我無邊見色我少非色我無量。或翻見此。便計第三我亦有邊亦無邊。第四句翻此可知。文別義同。更無別理。或翻第三別有自體。謂得涅槃解脫之我。遠離二種。名非有邊非無邊。此四為先。死後皆生諸有想地。故十六論合難想受所作我體無變異義。若無變異。云何有此變異不同。唯難想受二所變異。無想俱非故略不說。后二四句。與無想八及俱非八。初執我同。但是死後。如前所說。生地有異。無多別故。略而不說。
第二段。破極微中有五。初難中。若已觀察違諸量故者。現比二量。所不得故。猶如兔角。定非實有。彼宗雖計現量所得。此宗說非空劫迥色。但有阿拏已上粗色。現量可得。非極微故。小乘雖言輪王及天眼二現量得。然非我許。虛構成故。
第二難云轉復羸劣而言是常不應理者。量云。極微轉小應非是常。損減羸劣故。如阿拏色。彼計比粗色損減無常故 若由異相是則極微超過地水等相者。即應粗物是地水等極微。乃非許異相故。量云。極微應非地水等相。許異微等地等相故。如心心所。又亦不能生地等果。非種類故。如心心所。又彼極微離地等外更無異相
【現代漢語翻譯】 現代漢語譯本 死後生於有想之地。
又如果見到少量色（rupa，物質）和少量非色（arupa，非物質）者，他們會認為『我有邊』，認為色和非色二者都是『我』。但因為見到的少，所以稱為『有邊見』。如果色和非色二者都是無量的，便會產生第二種見解，認為『我無邊』，認為色『我』是少的，非色『我』是無量的。或者反過來觀察，便會產生第三種見解，認為『我亦有邊亦無邊』。第四句是第三句的反面，可以類推得知，文字不同但意義相同，沒有其他不同的道理。或者第三種見解還有另一種自體，即獲得涅槃（nirvana，寂滅）解脫的『我』，遠離有邊和無邊兩種，稱為『非有邊非無邊』。這四種見解作為前提，死後都會生於各種有想之地。所以十六論合起來反駁想和感受所造作的『我』的本體沒有變異的說法。如果沒有變異，怎麼會有這些變異的不同呢？只是反駁想和感受二者所造成的變異，因為無想既非想也非感受，所以略去不說。後面的兩種四句，與無想八地以及非想非非想八地相似，最初執著的『我』相同，只是死後所生的地不同，如前面所說。因為沒有太多區別，所以略去不說。
第二段。破斥極微（paramanu，最小的物質單位）中有五種論點。第一個反駁中，『如果已經觀察到違背各種量（pramana，認識的工具）的緣故』，是因為現量（pratyaksa，現證）和比量（anumana，比量）都無法獲得，就像兔角一樣，必定不是真實存在的。他們的宗派雖然認為現量可以獲得，但此宗認為並非空劫迥色，只有阿拏（anu，粗色）以上的粗色，現量才可以獲得，不是極微。小乘（Hinayana）雖然說輪王和天眼二種現量可以獲得，但我不認可，因為是虛構的。
第二個反駁說『轉化后變得羸弱卻說是常，不合道理』，量是：極微轉化變小，應該不是常，因為損減羸弱的緣故，就像阿拏色一樣。他們認為比粗色損減是無常的。如果因為異相，那麼極微就超過了地水等相，那麼粗物就應該是地水等極微，而不是承認異相。量是：極微應該不是地水等相，因為承認異微等地等相的緣故，就像心心所（citta-caitta，心和心所）一樣。而且也不能產生地等果，因為不是同類，就像心心所一樣。而且那些極微除了地等之外，沒有其他的異相。
【English Translation】 English version After death, one is born in the realm of thought.
Furthermore, if one sees a small amount of rupa (matter) and a small amount of arupa (non-matter), they will think, 'I am finite,' considering both rupa and arupa to be 'I.' But because they see only a small amount, it is called 'finite view.' If both rupa and arupa are infinite, then the second view arises, thinking, 'I am infinite,' considering the rupa 'I' to be small and the arupa 'I' to be infinite. Or, observing the reverse, the third view arises, thinking, 'I am both finite and infinite.' The fourth statement is the opposite of the third, which can be inferred, the words are different but the meaning is the same, there is no other different principle. Or the third view has another self-nature, namely the 'I' that has attained nirvana (liberation), free from both finite and infinite, called 'neither finite nor infinite.' These four views as a premise, after death, will all be born in various realms of thought. Therefore, the sixteen treatises together refute the claim that the nature of the 'I' created by thought and feeling does not change. If there is no change, how can there be these different changes? It only refutes the changes caused by thought and feeling, because non-thought is neither thought nor feeling, so it is omitted. The latter two four-line verses are similar to the eight realms of non-thought and the eight realms of neither thought nor non-thought, the initial attachment to 'I' is the same, only the realm of birth after death is different, as mentioned earlier. Because there is not much difference, it is omitted.
The second section. There are five arguments to refute the existence of paramanu (ultimate particles). In the first refutation, 'If it has been observed that it violates various pramana (means of knowledge),' it is because it cannot be obtained by pratyaksa (direct perception) and anumana (inference), just like a rabbit's horn, it must not be real. Although their school believes that it can be obtained by direct perception, this school believes that it is not an empty kalpa-colored object, only anu (coarse matter) and above can be obtained by direct perception, not paramanu. Although the Hinayana (Small Vehicle) says that the two direct perceptions of the wheel-turning king and the heavenly eye can be obtained, I do not approve of it, because it is fabricated.
The second refutation says, 'It is unreasonable to say that it is constant when it becomes weak after transformation,' the measure is: the paramanu should not be constant when it becomes smaller after transformation, because it is reduced and weakened, like anu. They believe that the reduction compared to coarse matter is impermanent. If it is because of different characteristics, then the paramanu exceeds the characteristics of earth, water, etc., then the coarse object should be the paramanu of earth, water, etc., instead of admitting different characteristics. The measure is: the paramanu should not be the characteristics of earth, water, etc., because it admits different paramanu such as the characteristics of earth, etc., like citta-caitta (mind and mental factors). Moreover, it cannot produce the results of earth, etc., because it is not of the same kind, like citta-caitta. Moreover, those paramanu have no other different characteristics besides earth, etc.
可得定非地等。非彼類故。如虛空等。此中二難皆是本宗。
第三難中。若不異相者由與彼因無差別故亦應是常等者。彼本計云。所生粗色不越因量故。難因果二相既無差別。因亦應為果。無異相故。如果。果亦應為因。無異相故。如因。故無決定 若從離散應一切時一切果生等者。成劫之時。聚色若從散別極微生。即空劫時所有極微。皆能生果。因恒有故。如劫成時。非但成時為因有果。故成因果無決定義。又粗聚色性。是無常能生。散極微體是常住。粗細常住二返相生。應一切時。相違之因生一切果。故說應無因果決定。計異類法得相生故已上設遮。下破本計 若言不過彼形質量等者。因果二量大小既同。云何極微名質分粗形有分。成唯識云。所生果色不越因量。應如極微不名粗色。為量如彼。顯揚第十四云。若不過者。粗質礙物。應如極微不可執取。不見質礙。不明凈物。同在一處故非道理。彼說量德合故非粗似粗等救。皆如彼破。
若言過者諸極微體無細分故不可分折取生粗物亦應是常者。極微不可折。有體既稱常。粗物雖過本。有體亦應常。顯揚十四云。若過彼量者。過量之處。粗質礙物非極微成。應是常住。此意難言。極微無細分。不可折稱常。所生粗物過量之處。余之細分不可分折。亦應
【現代漢語翻譯】 現代漢語譯本： 可得定非地等（可以確定不是地等）。因為不是同類。比如虛空等。這其中的兩種責難都是針對本宗（指對方宗派）的。
第三種責難中，如果說不是不同的相，因為和那個因沒有差別，所以也應該是常等（常住不變等）的。對方原本認為，所生的粗色不超過因的量，所以責難因和果兩種相既然沒有差別，因也應該成為果，因為沒有不同的相。如果成為果，果也應該成為因，因為沒有不同的相，如同因一樣。所以沒有決定。
如果說從離散（的狀態）應該一切時一切果生等。在成劫（世界形成時期）的時候，聚集的色如果從散開的極微（物質的最小單位）產生，那麼空劫（世界毀滅時期）時所有的極微，都能產生果。因為因是恒常存在的，如同劫成的時候。不僅僅是成劫的時候因為有因而有果，所以成劫的因果沒有決定的意義。而且粗聚色的性質是無常的，能夠產生（果），散開的極微的本體是常住的。粗細、常住這兩種相反的狀態相互產生，應該一切時候，相反的因產生一切果。所以說應該沒有因果的決定。認為不同類的法可以相互產生，以上是假設遮蓋，下面是破斥對方的觀點。
如果說不超過那個形狀、質量等。因和果的量的大小既然相同，為什麼極微被稱為質分（有質量的部分）、粗形（粗大的形狀）有分（有部分）？《成唯識論》中說，所生的果色不超過因的量，應該像極微一樣不被稱為粗色。因為量和它一樣。顯揚第十四中說，如果不過量，粗質礙物（粗大的有阻礙的物體），應該像極微一樣不可執取，看不見阻礙，不明顯、不乾淨的物體，在同一個地方，所以沒有道理。對方說量和德（性質）結合所以不是粗大而是類似粗大等辯解，都如同上面所破斥的。
如果說過量，各種極微的本體沒有細小的部分，所以不可分割，取得而產生粗大的物體也應該是常住的。極微不可分割，有本體所以稱為常住，粗大的物體即使超過原本的量，有本體也應該是常住的。《顯揚》第十四中說，如果超過那個量，超過量的地方，粗質礙物不是極微形成的，應該是常住的。這個意思是責難說，極微沒有細小的部分，不可分割所以稱為常住，所生的粗大物體超過量的地方，其餘的細小部分不可分割，也應該...
【English Translation】 English version: It can be determined that it is not earth, etc. Because it is not of that kind. Like space, etc. Both of these two difficulties are directed at the original tenet (referring to the opponent's school).
In the third difficulty, if it is said that they are not different aspects, because there is no difference from that cause, then it should also be constant, etc. The opponent originally believed that the produced coarse matter does not exceed the quantity of the cause. Therefore, it is argued that since the two aspects of cause and effect have no difference, the cause should also become the effect because there is no different aspect. If it becomes the effect, the effect should also become the cause because there is no different aspect, just like the cause. Therefore, there is no certainty.
If it is said that from dispersion, all effects should arise at all times, etc. During the formation of the kalpa (world formation period), if the aggregated matter arises from dispersed atoms (the smallest units of matter), then all atoms existing during the destruction of the kalpa (world destruction period) can produce effects. Because the cause is constantly present, just like during the formation of the kalpa. It is not only during the formation of the kalpa that there is an effect because there is a cause, so the cause and effect of the formation of the kalpa have no definite meaning. Moreover, the nature of aggregated coarse matter is impermanent and can produce (effects), while the substance of dispersed atoms is permanent. Coarse and fine, permanent and impermanent, these two opposite states arise from each other, and the opposite cause should produce all effects at all times. Therefore, it is said that there should be no certainty of cause and effect. Believing that different kinds of dharmas can arise from each other, the above is a hypothetical cover, and the following is a refutation of the opponent's view.
If it is said that it does not exceed that shape, quality, etc. Since the size of the cause and effect are the same, why are atoms called quality parts (parts with mass), coarse shapes (large shapes), and parts (having parts)? The Vijnaptimatrata-siddhi says that the produced effect-matter does not exceed the quantity of the cause, and should not be called coarse matter like atoms. Because the quantity is the same as it. The Yoga-bhumi Chapter 14 says that if it does not exceed the quantity, then coarse obstructive matter should be ungraspable like atoms, invisible obstruction, and unclear, unclean objects, being in the same place, so it is unreasonable. The opponent's argument that quantity and qualities combine, so it is not coarse but similar to coarse, etc., are all refuted as above.
If it exceeds the quantity, since the substance of various atoms has no fine parts, so it cannot be divided, and the coarse matter produced should also be permanent. Atoms cannot be divided, and having substance is called permanent, so even if the coarse matter exceeds the original quantity, having substance should also be permanent. The Yoga-bhumi Chapter 14 says that if it exceeds that quantity, then the coarse obstructive matter in the place exceeding the quantity is not formed by atoms, and should be permanent. This means that it is argued that atoms have no fine parts, cannot be divided, so they are called permanent, and the coarse matter produced exceeds the quantity, and the remaining fine parts cannot be divided, so it should also be...
是常。且難初二合所生粗名極微。非難余有分。若轉計言過量之處余之細分一分極微。本無今起者。是即汝計極微為常。不應道理。許新生故。顯揚云。若汝計有餘極微生。是則極微。應非常住。或諸粗物是細極微性。而得新生。本無今起應一切極微體皆非常。此重難前不過量義。過量義是轉計。不過量是本宗。上來合是第三段破。有三轉遮。尋文可解。
第四難。顯揚有三。一如種子辨體生。應是無常。二若如乳即體生極微。應變異。三如陶師別體生極微。劬勞即此思慮。成唯識難有二。一難極微。二難粗色。極微有三難。一實。二常。三能生粗色能生粗色有二難。一不越因量。二是實有。皆廣如彼。
第五難。誰復于彼制其功能者。誰于彼極微。制有情功力。不令生之。比量可知 若言不因有情是即無用而外物生者。用謂由也。所用也。于有情無用。不由有情故而外物生。不應道理。量云。汝等外物應不得生。不由有情故。損於有無因故。如龜毛等。
第二結中。有八故字。初三結破四十常見。后五結破極微是常。初文有四。不結第一。例破易故。餘三次第各配一又字。后結極微五又字亦然 共相故者。結前常義。常與無常是共相故 自相故者。結異不異相。極微自體。相與果。異不異故名自
【現代漢語翻譯】 現代漢語譯本：是常。並且難以將最初的二者合在一起所產生的粗顯之物稱為極微（paramāṇu，最小的物質單位）。如果有人反駁說，除了極微之外還有更小的部分，如果有人進一步推論說，超過了可度量之處，剩餘的細微部分是極微的一小部分，本來沒有現在產生，那麼這就等於你認為極微是常住的。這不應道理，因為你承認它是新生的。顯揚論（Śrāvakabhūmi）中說：『如果你認為還有剩餘的極微產生，那麼極微就應該不是常住的。或者說，如果粗顯之物是細微極微的性質，並且是新生的，本來沒有現在產生，那麼一切極微的本體都應該不是常住的。』這重重地反駁了前面不過量之義。過量之義是進一步的推論，不過量是本宗的觀點。上面合起來是第三段的破斥，有三重遮止，仔細閱讀原文就可以理解。 第四個難點。顯揚論中有三個方面：一、如果像種子一樣辨別本體而生，就應該是無常的。二、如果像牛奶一樣即本體生極微，就應該會變異。三、如果像陶師一樣別體生極微，就會非常勞累。這些都是需要思考的。成唯識論（Vijñaptimātratāsiddhi śāstra）中有兩個難點：一是難極微，二是難粗色。難極微有三個方面：一、實體，二、常住，三、能生粗色。能生粗色有兩個難點：一、不超過因的量，二是實有。這些都詳細地記載在成唯識論中。 第五個難點。是誰賦予了極微功能？是誰在極微上設定了有情（sentient beings）的功力，使其不能產生？通過比量可以得知：如果說不是因為有情，外物也能產生，那麼『用』指的是『由於』，『所用』指的是『對於有情沒有用處』。不是由於有情而外物產生，這不應道理。可以這樣比量：你們的外物應該不能產生，因為它不是由於有情，損害了有和無的因，就像龜毛一樣。 第二個結論中，有八個『故』字。前三個總結了對四十種常見（forty kinds of common views）的破斥，后五個總結了對極微是常住的破斥。第一個部分有四個『不』字，不總結第一個，因為用例子來破斥很容易。其餘三個依次對應一個『又』字。後面總結極微的五個『又』字也是這樣。『共相故』，總結了前面的常義。常與無常是共相。『自相故』，總結了異不異相。極微的自體，相與果，異不異，所以叫做自相。
【English Translation】 English version: It is permanent. And it is difficult to call the coarse matter produced by the initial combination of two things a paramāṇu (smallest unit of matter). If someone objects that there are smaller parts besides paramāṇu, and if someone further argues that beyond the measurable point, the remaining subtle part is a fraction of the paramāṇu, which originally did not exist but now arises, then this is equivalent to you considering the paramāṇu to be permanent. This is unreasonable because you admit that it is newly born. The Śrāvakabhūmi says: 'If you think that there are remaining paramāṇus produced, then the paramāṇu should not be permanent. Or, if coarse matter is the nature of subtle paramāṇus and is newly born, originally did not exist but now arises, then the essence of all paramāṇus should not be permanent.' This repeatedly refutes the previous meaning of 'not exceeding the limit'. 'Exceeding the limit' is a further inference, and 'not exceeding the limit' is the view of this school. The above combined is the third section of refutation, with three layers of negation, which can be understood by carefully reading the original text. The fourth difficulty. The Śrāvakabhūmi has three aspects: First, if it is like a seed that distinguishes the essence and is born, it should be impermanent. Second, if it is like milk that produces paramāṇu from its essence, it should be subject to change. Third, if it is like a potter who produces paramāṇu from a separate entity, it would be very laborious. These are all things to consider. The Vijñaptimātratāsiddhi śāstra has two difficulties: one is the difficulty of paramāṇu, and the other is the difficulty of coarse matter. There are three difficulties with paramāṇu: first, substance; second, permanence; and third, the ability to produce coarse matter. There are two difficulties with the ability to produce coarse matter: first, not exceeding the quantity of the cause; and second, being real. These are all recorded in detail in the Vijñaptimātratāsiddhi śāstra. The fifth difficulty. Who endowed the paramāṇu with its function? Who placed the power of sentient beings on the paramāṇu, preventing it from arising? It can be known through inference: If it is said that external objects can arise without sentient beings, then 'use' refers to 'because of', and 'what is used' refers to 'being useless to sentient beings'. External objects arise not because of sentient beings, which is unreasonable. It can be inferred as follows: Your external objects should not be able to arise because they are not due to sentient beings, damaging the cause of existence and non-existence, like turtle hair. In the second conclusion, there are eight 'therefore' words. The first three summarize the refutation of the forty kinds of common views, and the last five summarize the refutation of the permanence of paramāṇu. The first part has four 'not' words, not summarizing the first one because it is easy to refute with examples. The remaining three correspond to one 'also' word each. The five 'also' words summarizing paramāṇu are the same. 'Because of common characteristics' summarizes the previous meaning of permanence. Permanence and impermanence are common characteristics. 'Because of self-characteristics' summarizes the different and non-different characteristics. The self-essence of paramāṇu, the characteristics and the result, are different and non-different, so it is called self-characteristic.
相。
第五申正義中。一切時者。於三世時 一切種子者。於一切有為差別種類中 自然者。本性 由他者。為他物壞 無生者。無起作。於此五中。無變無動。乃名為常。彼前所計。既乖此五。明知無常。不應妄執。
第七卷
宿作因中文有五 廣說如經者。謂如經言。凡諸世間所有士夫補特伽羅所受。皆由宿作為因。由勤精進吐舊業故。現在新業由不作因之所害故。如是於後不復有漏。由無漏故業盡。由業盡故苦盡。由苦盡故得證苦邊。此等並是佛經本文。牒敘彼宗。今此論中合為八句。而散牒釋。應尋此文以知論意 現在新業由不作因之所害故者。謂宿惡業苦行。便吐現新惡業。由不作之害令不起。二業既盡后無有漏。純是善故說后無漏 由業盡故苦盡者謂宿作因所作及現法方便所招苦惱者。今現苦惱皆宿作因。現在作惡不招現苦。由現作惡方便力故。故業便熟。故論言及現法方便。非是現惡別招現苦 無慚外道者。即尼揵陀弗怛羅。成唯識云。無慚外道離系子也。露形苦行。離諸繫縛。外形既爾。表內亦然 若用宿作為因者汝先所說由勤精進吐舊業故等者。此中意說。一切惡因皆是宿作。何故說言現在新業。由不作因之所害等。新亦作惡非宿作。量云。現在惡因於此身有能招苦。惡因攝故
【現代漢語翻譯】 現代漢語譯本： 相（laksana）。
第五，申明正義中，『一切時』（sarva-kala）是指過去、現在、未來三世的時間；『一切種子』（sarva-bija）是指一切有為法的差別種類；『自然』（prakrti）是指事物本來的性質；『由他』（paratantra）是指被其他事物所破壞；『無生』（anutpada）是指沒有生起和造作。在這五種情況中，沒有變化和動搖，才可稱為『常』（nitya）。他們之前所主張的，既然違背這五點，明顯可知是『無常』（anitya），不應該妄加執著。
第七卷
宿作因（purva-karma-hetu）中文有五種含義，廣說如經文所說，即如經文所言：『凡是世間所有士夫（purusa）補特伽羅（pudgala）所承受的，都是由過去的業力作為原因。通過勤奮精進，吐出舊的業力，現在的新的業力由於不造作惡業的原因而被消除，這樣一來，以後就不會再有煩惱。由於沒有煩惱，業力就會消盡；由於業力消盡，痛苦就會消盡；由於痛苦消盡，就能證得苦的邊際（duhkha-anta）。』這些都是佛經的原文。這裡是引述他們的宗義，現在這部論中將這些內容歸納為八句，並分散地進行解釋。應該仔細研讀這些文字，以瞭解論的意圖。『現在的新的業力由於不造作惡業的原因而被消除』，是指通過過去所造的惡業和苦行，便能吐出現在新的惡業，由於不造作惡業的緣故，使惡業無法生起。新舊兩種惡業既然都已消盡，以後就不會再有煩惱，純粹是善業，所以說以後沒有煩惱。『由於業力消盡，痛苦就會消盡』，是指過去所造的業力以及現在通過修行所招致的苦惱。現在所受的苦惱都是過去所造的業力所致，現在造作惡業並不會立即招致現在的痛苦，而是通過現在造作惡業的方便力，使過去的惡業成熟。所以論中說『以及現法方便』，並非是現在造作惡業會單獨招致現在的痛苦。
『無慚外道』（ahrika-tirthika）是指尼揵陀弗怛羅（Nigantha Nataputta），《成唯識論》中說，『無慚外道』就是離系子（nigantha）。他們裸露身體，進行苦行，以求脫離一切束縛。外在形相既然如此，內在也是如此。
『如果用過去的業力作為原因』，你們先前所說的『通過勤奮精進，吐出舊的業力』等等，這裡的意思是說，一切惡因都是過去所造的。為什麼又說『現在的新的業力由於不造作惡業的原因而被消除』等等？新的惡業也是造作的，並非是過去所造的。可以這樣推論：現在所造的惡因，對於這個身體來說，有能力招致痛苦，因為它屬於惡因的範疇。
【English Translation】 English version: Laksana (相, characteristic).
Fifth, in clarifying the correct meaning, 'all times' (一切時, sarva-kala) refers to the three periods of time: past, present, and future; 'all seeds' (一切種子, sarva-bija) refers to all differentiated types of conditioned dharmas; 'natural' (自然, prakrti) refers to the inherent nature of things; 'dependent on others' (由他, paratantra) refers to being destroyed by other things; 'non-arising' (無生, anutpada) refers to having no arising or creation. Among these five conditions, the absence of change and movement is what is called 'permanent' (常, nitya). What they previously asserted contradicts these five points, clearly indicating that it is 'impermanent' (無常, anitya), and one should not cling to it with delusion.
Volume 7
There are five meanings in the cause of past actions (宿作因, purva-karma-hetu). As extensively explained in the scriptures, it is said, 'All beings (士夫, purusa) and individuals (補特伽羅, pudgala) in the world experience suffering due to past karma. Through diligent effort, old karma is expelled, and new karma is eliminated by not creating new evil deeds. In this way, there will be no more defilements in the future. Because there are no defilements, karma will be exhausted; because karma is exhausted, suffering will be exhausted; because suffering is exhausted, one can attain the end of suffering (苦邊, duhkha-anta).' These are the original words of the Buddhist scriptures. Here, their doctrine is quoted, and in this treatise, these contents are summarized into eight sentences and explained separately. One should carefully study these words to understand the intention of the treatise. 'New karma is eliminated by not creating new evil deeds' means that through past evil deeds and ascetic practices, new evil deeds can be expelled. Because of not creating new evil deeds, evil deeds cannot arise. Since both old and new evil deeds are exhausted, there will be no more defilements in the future, and it is purely good karma, so it is said that there will be no more defilements in the future. 'Because karma is exhausted, suffering will be exhausted' refers to the suffering caused by past karma and the suffering caused by present practices. The present suffering is caused by past karma. Creating evil deeds in the present does not immediately cause present suffering, but through the power of creating evil deeds in the present, past evil deeds mature. Therefore, the treatise says 'and present practices.' It is not that creating evil deeds in the present alone causes present suffering.
'Shameless heretics' (無慚外道, ahrika-tirthika) refers to Nigantha Nataputta (尼揵陀弗怛羅), and the Vijnaptimatrata-siddhi says, 'Shameless heretics' are the Nirgranthas (離系子, nigantha). They expose their bodies and practice asceticism to seek liberation from all bonds. Since their external appearance is like this, their internal state is also like this.
'If past karma is used as the cause,' what you said earlier, 'through diligent effort, old karma is expelled,' etc., the meaning here is that all evil causes are created in the past. Why then say, 'New karma is eliminated by not creating new evil deeds,' etc.? New evil deeds are also created, not created in the past. It can be inferred that the evil causes created in the present have the ability to cause suffering to this body because they belong to the category of evil causes.
。如宿惡因 或復有苦雜因所生等者。因先善業得事王君。邪事為因而返招苦。二業果熟故名雜因。非是二業共招一果。或復故業應招苦惱。邪事王故。故業便熟名為雜業 如事于王如是由諸言說商賈等業等者。先造善業應獲富財。誑語謟逗遂獲珍寶。二業俱熟。是名雜因。如是由先獲財善業。今者應熟。假現農業。或假劫盜。或假屠害。便獲富樂。亦名雜業。有雖商賈等。乃至屠害。不獲財富者。先無善福可獲果故。如新所造引余有業者。即是一切順現受業。養父母等。乃至工巧業處現獲珍寶。皆純現業。
自在等作中。文亦有四。敘宗中 士夫。即補特伽羅 丈夫。即神我也。能造作故 自在等者。自在即大自在天等。謂唯識所云。大梵．時．方．本際．自然．虛空．我等 頌中功能無體性者。難彼功能理不成熟。名無體性。顯揚十四更有轉計。恐繁不述 若有用者則于彼用無有自在而於世間有自在者。用謂自在。所須作用。且如人天有妙欲故。可言有用。三惡趣等。諸無用具。此等現前如何自在。于地獄等不須自在現前故 若無用者。于自在天都無所須。而生世間是則自在。乃有癡狂愚癡之過。故非道理 若唯用大自在為因等者。大自在天無始已有。出所生法亦無始成故。非自在天能生諸法。如牛兩角俱
【現代漢語翻譯】 現代漢語譯本：如果說是因為過去所造的惡業，或者是因為摻雜著痛苦的因緣所產生的果報等情況。因為先前的善業而得以侍奉國王，但因為邪惡的行為反而招致痛苦。這是兩種業力同時成熟，所以稱為雜因。並非是兩種業力共同招感一個果報。或者是因為過去的業力本應招致苦惱，但因為侍奉邪惡的國王，所以過去的業力提前成熟，這被稱為雜業。例如侍奉國王，或者從事各種言語、商業等行業。本來應該因為先前所造的善業而獲得財富，但通過欺騙和諂媚的手段獲得了珍寶。這是兩種業力同時成熟，所以稱為雜因。或者是因為先前獲得財富的善業，現在本應成熟，但假借農業，或者假借搶劫盜竊，或者假借屠宰殺害等手段，反而獲得了富樂，這也稱為雜業。有些人即使從事商業等行業，乃至屠宰殺害等行為，也無法獲得財富，這是因為他們先前沒有積累足夠的善福，所以無法獲得相應的果報。如果說新造的業力能夠引發其他有情的業力，那就是指一切順應現世感受的業力。例如贍養父母等行為，乃至從事各種工巧技藝而立即獲得珍寶，這些都屬於純粹的現世業力。 在『自在』等造作的討論中，經文也包含四個方面。在敘述宗義中，『士夫』，就是補特伽羅（pudgala，意為人或有情），『丈夫』，就是神我（ātman，意為靈魂或自我），因為他們能夠造作。『自在』等，指的是大自在天（Maheśvara，印度教主神濕婆的別稱）等。也就是唯識宗所說的，大梵天（Mahābrahman，創造之神）、時間（kāla）、方位（diś）、本際（bhūta-koṭi，事物本源）、自然（prakṛti，自性）、虛空（ākāśa，空間）、我（ātman，自我）等。頌文中所說的『功能無體性』，是爲了反駁對方認為功能理應成熟的觀點，所以說功能沒有自性。顯揚聖教論第十四卷對此有更詳細的論述，但爲了避免繁瑣，這裡就不再贅述。如果說『有用』，那麼對於這種『用』就沒有自在，而對於世間卻有自在。『用』指的是自在所需要的各種作用。例如人天因為有美妙的慾望，所以可以說『有用』。而三惡趣等，因為沒有可用的工具，那麼這些東西出現在面前又有什麼自在可言呢？因為在地獄等地方不需要自在顯現。如果說『無用』，那麼對於自在天來說，根本沒有任何需要，而卻生於世間，那麼這種自在就帶有癡狂愚癡的過失，所以是不合道理的。如果說僅僅以大自在天為原因，那麼大自在天無始以來就存在，他所產生的法也應該是無始就存在的，所以大自在天不能產生諸法，就像牛的兩隻角一樣，都是同時存在的。
【English Translation】 English version: If it is due to past evil deeds, or the result of mixed causes involving suffering, etc. Because of previous good deeds, one gets to serve a king, but evil actions lead to suffering. These are two karmas maturing simultaneously, hence called 'mixed causes'. It's not that two karmas jointly cause one result. Or, past karma should have caused suffering, but because of serving an evil king, the past karma matures prematurely, which is called 'mixed karma'. For example, serving a king, or engaging in various speech, commerce, etc. One should have gained wealth due to previous good deeds, but obtains treasures through deception and flattery. These are two karmas maturing together, hence called 'mixed causes'. Or, because of the previous good karma of gaining wealth, it should mature now, but one pretends to be engaged in agriculture, or pretends to be engaged in robbery and theft, or pretends to be engaged in slaughter and harm, and instead gains wealth and pleasure, which is also called 'mixed karma'. Some people, even if they engage in commerce, etc., or even slaughter and harm, do not gain wealth, because they have not accumulated enough good fortune in the past, so they cannot obtain the corresponding result. If newly created karma can trigger the karma of other sentient beings, it refers to all karma that accords with present-life experiences. For example, supporting parents, etc., or engaging in various skillful crafts and immediately obtaining treasures, these all belong to purely present-life karma. In the discussion of 'Īśvara' (自在, the Lord) and other creations, the text also contains four aspects. In stating the doctrine, 'puruṣa' (士夫) is pudgala (補特伽羅, meaning person or sentient being), 'husband' (丈夫) is ātman (神我, meaning soul or self), because they are capable of creating. 'Īśvara' (自在) etc., refers to Maheśvara (大自在天, another name for the Hindu god Shiva) etc. That is, what the Consciousness-only school calls Mahābrahman (大梵天, the creator god), time (kāla, 時間), direction (diś, 方位), bhūta-koṭi (本際, the origin of things), nature (prakṛti, 自然), space (ākāśa, 虛空), self (ātman, 我), etc. The 'function without essence' mentioned in the verse is to refute the opponent's view that the function should mature, so it is said that the function has no self-nature. The fourteenth volume of the Śūrangama Sūtra discusses this in more detail, but to avoid being tedious, it will not be elaborated here. If it is 'useful', then there is no freedom for this 'use', but there is freedom for the world. 'Use' refers to the various functions required by freedom. For example, humans and gods have wonderful desires, so it can be said to be 'useful'. But the three evil realms, etc., because they have no tools to use, then what freedom is there when these things appear before them? Because freedom does not need to appear in places like hell. If it is 'useless', then for Īśvara (自在天), there is no need at all, but he is born into the world, then this freedom has the fault of madness and foolishness, so it is unreasonable. If only Īśvara (大自在天) is the cause, then Īśvara (大自在天) has existed since beginningless time, and the dharmas he produces should also have existed since beginningless time, so Īśvara (大自在天) cannot produce dharmas, just like the two horns of a cow, which exist simultaneously.
時出生。一果一因便違正理。故顯揚十四云。如自在體本來常有。世間亦爾。不應更生。以俱有故。無用新生。若言亦取余為因者。此因不可得故。現比二量等此因無。如兔角等。故非別有。有時起善。或起不善。有時有樂欲。或時無樂欲。故非自在。顯揚十四縱有因云。若亦言少待其餘因者。此所待因。若無有因。一切世間亦應如是。若有餘因。世間亦爾。從余因生。何須自在。彼更有徴。恐繁且止。
害為正法中。文有五。第五申正義。餘四如前 能祀者。能祭祀殺生人 所害者所用祭祀所害生命 諸助伴者。助祭祀者 若是法自體者離彼殺生不能感得自所愛果等者。殺生咒術。若是正法。應離殺生。此咒應獨能感得可愛果。自既能感。何假殺生。若離殺生自不能感。如何轉彼殺生非法。成於正法。當來感得可愛果生 若能息者無處無時無有一人等者若殺生咒術。能息貪瞋等者。不見十方一切處。亦不見三世一切時。有其一人息貪瞋等現量既不見。云何說彼能息除耶。佛法內咒。理能息內貪瞋癡毒 若遍行者自所愛親不先用祀者。此咒若遍殺一切生處。行法為正法者。汝所愛親。何不先殺用祀天耶。若不遍者。咒能不定。違比量故。或有不遍故 若唯轉因於果無能者。由咒行殺。唯感所殺等罪因。不感罪果
【現代漢語翻譯】 現代漢語譯本：當事物產生時，如果一個結果對應一個原因，那就違背了正理。所以《顯揚聖教論》第十四卷說：『如果自在天（Ishvara，印度教中的主神）的本體本來就常存，那麼世間萬物也應如此，不應再產生。因為它們是同時存在的，無需新生。』如果說自在天也需要藉助其他因素作為原因，那麼這個原因是不存在的。現量（Pratyaksha，直接感知）和比量（Anumana，推論）都表明這個原因不存在，就像兔角一樣，所以並非另外存在。有時會產生善行，有時會產生不善行；有時有慾望，有時沒有慾望，所以自在天不是真實存在的。《顯揚聖教論》第十四卷即使承認有原因，也說：『如果說需要等待其他因素，那麼這個所等待的因素，如果沒有原因，一切世間也應該如此。如果有其他原因，世間也應該從其他原因產生，何必需要自在天？』還有更多的論證，恐怕過於繁瑣，就此打住。
『以殺害為正法』這一論點中，本文有五個部分，第五部分闡述正義，其餘四個部分如前所述。『能祀者』是指能夠祭祀殺生的人；『所害者』是指祭祀所用的被殺害的生命；『諸助伴者』是指幫助祭祀的人。『如果是法自體者，離彼殺生不能感得自所愛果等者』，指的是殺生的咒術。如果殺生是正法本身，那麼應該脫離殺生，這個咒語應該能夠獨自感得可愛的結果。既然它自己能夠感得，為何要假借殺生？如果脫離殺生，它自己就不能感得，又如何將殺生的非法轉變為正法，從而在未來感得可愛的結果產生呢？『若能息者，無處無時無有一人等者』，指的是如果殺生的咒術能夠平息貪嗔等，那麼在十方一切處，以及過去、現在、未來三世的一切時間裡，都看不到有任何人能夠平息貪嗔等。既然現量（直接感知）看不到，又怎麼能說它能夠息除呢？佛法中的咒語，在道理上能夠平息內在的貪嗔癡毒。『若遍行者，自所愛親不先用祀者』，指的是如果這個咒語普遍適用於殺害一切眾生之處，並將這種行為視為正法，那麼你所愛的人，為何不先殺掉用來祭祀天神呢？如果不是普遍適用，那麼咒語的能力就不確定，這違反了比量（推論），或者說存在不普遍的情況。『若唯轉因於果無能者』，指的是通過咒語進行殺戮，只能感得被殺者所遭受的罪惡之因，而不能感得罪惡的果報。
【English Translation】 English version: When things arise, if one result corresponds to one cause, then it violates the principle of right reason. Therefore, the Xianyang Shengjiao Lun (Treatise on Manifestation of the Holy Teaching), volume 14, says: 'If the essence of Ishvara (the Hindu supreme god) is originally permanent, then the world should also be like that, and should not be born again. Because they exist simultaneously, there is no need for new birth.' If it is said that Ishvara also needs to use other factors as causes, then this cause does not exist. Both Pratyaksha (direct perception) and Anumana (inference) show that this cause does not exist, just like a rabbit's horn, so it does not exist separately. Sometimes good deeds arise, and sometimes bad deeds arise; sometimes there is desire, and sometimes there is no desire, so Ishvara is not real. The Xianyang Shengjiao Lun, volume 14, even if it admits that there is a cause, also says: 'If it is said that it is necessary to wait for other factors, then this factor that is waited for, if there is no cause, then the whole world should also be like this. If there are other causes, the world should also arise from other causes, why is Ishvara needed?' There are more arguments, but I am afraid it will be too cumbersome, so I will stop here.
In the argument that 'killing is the right Dharma', this text has five parts, the fifth part explains the right meaning, and the other four parts are as before. 'Those who can sacrifice' refers to people who can sacrifice and kill living beings; 'those who are harmed' refers to the lives that are killed for sacrifice; 'those who assist' refers to those who help with the sacrifice. 'If it is the Dharma itself, and cannot obtain the desired results without killing', refers to the mantras of killing. If killing is the Dharma itself, then it should be separated from killing, and this mantra should be able to independently obtain the desired results. Since it can obtain the results itself, why borrow killing? If it cannot obtain the results itself without killing, how can it transform the illegality of killing into the right Dharma, so as to obtain the desired results in the future? 'If it can stop, there is no one at any time or place', refers to if the mantra of killing can calm greed, anger, etc., then in all places in the ten directions, and in all times in the past, present, and future, no one can be seen who can calm greed, anger, etc. Since Pratyaksha (direct perception) cannot see it, how can it be said that it can eliminate it? The mantras in the Buddha Dharma can, in principle, calm the inner poisons of greed, anger, and ignorance. 'If it is universally practiced, those who love and are close are not sacrificed first', refers to if this mantra is universally applicable to killing all living beings, and this behavior is regarded as the right Dharma, then why don't you kill those you love first to sacrifice to the gods? If it is not universally applicable, then the power of the mantra is uncertain, which violates Anumana (inference), or there is a situation of non-universality. 'If it only transfers the cause and has no power over the result', refers to killing through mantras can only obtain the cause of the sins suffered by the killed, but cannot obtain the consequences of the sins.
。又轉不轉比量相違 若亦轉果應如轉變等者。由行咒殺生。當來能變羊等惡色。令成妙色。亦應現在由咒術力不殺羊命。即令轉得可愛天身。何假殺之。后令羊等舍羊身已。方取天身。比量可知。
結中有五故字 因故者。結前法非法後果因故 譬喻故者。結前喻伏毒咒 不決定故者。結遍不遍。餘二可知 若業自所不欲者。自不欲樂。唯以他作名為非法。菩薩若舍妻子。先曉喻後方轉舍之。不得慈善。王舍咒作而不實故。作損他體是不善。若身語業自性無記者。不善思發名為非法。或談一切自性無記業。非順理故。名為非法。
邊無邊論。文亦有四。皆依靜慮宿住通。後方起此見 若依斷邊際求世邊時等者。此觀壞劫間斷之時。不見后成。便起邊想。非我後生。故非邊見。若見成劫不見壞劫時。起無邊想。若依十方周遍廣求時。于上下處所。見極邊際。起亦有邊想。傍運神通。至一二千界不至三千。謂至無邊起亦無邊想。由異生類神境智通不越三千。今言無邊。但傍運至一二千界。非過三千。亦不得邊。八十七說與此不同。彼云。若時憶念成劫分位。爾時便生三種妄想。若一向憶上下邊際。住有邊想。若一向憶傍無邊際。住無邊想。若上下及傍二俱雙憶起。亦有邊亦無邊想。若時憶念壞劫分位。起非
【現代漢語翻譯】 現代漢語譯本：此外，『轉』與『不轉』的比量（推理）是互相矛盾的。如果也像『轉變』一樣有結果，那麼通過咒語和殺生，將來能夠將羊等醜惡的形色轉變成美妙的形色。那麼現在也應該通過咒術的力量，不殺害羊的性命，就能立即轉變獲得可愛的天人身體，何必還要殺害它們呢？之後讓羊等捨棄羊的身體之後，才取得天人的身體，這個比量是可以理解的。
總結中有五個『故』字：『因故』，總結前面非法行為的後果原因；『譬喻故』，總結前面用毒藥咒語的比喻；『不決定故』，總結普遍與不普遍。其餘兩個可以自己理解。如果行業不是自己想要的，自己不喜歡，僅僅因為他人所做就稱為非法。菩薩如果捨棄妻子，應該先曉之以理，然後才轉變捨棄，不能得到慈善。國王唸咒卻不靈驗，因為做了損害他人的事情是不善的。如果身語行為本身是無記的，不善的思慮發動就稱為非法。或者談論一切自性無記的行業，因為不順應道理，所以稱為非法。
關於『有邊無邊論』，文中有四種觀點，都是依據靜慮和宿住神通，之後才產生這種見解。如果依據斷滅的邊際來尋求世界邊際的時間等，這種觀察在壞劫的間斷之時，沒有看到後來的形成，就產生了有邊的想法，認為『我』不會再產生，所以不是邊見。如果看到成劫而沒有看到壞劫時，就產生無邊的想法。如果依據十方周遍廣泛地尋求時，在上下處所，看到極端的邊際，就產生也有邊的想法。橫向運用神通，到達一兩千個世界，沒有到達三千大千世界，就認為到達了無邊，產生也有無邊的想法。因為異生類的神境智通不能超越三千大千世界，現在說無邊，只是橫向到達了一兩千個世界，沒有超過三千大千世界，也沒有得到邊際。八十七種見解的說法與此不同。他們說：『如果憶念成劫的分位，那時就會產生三種妄想。如果只憶念上下邊際，就住在有邊的想法中；如果只憶念橫向無邊際，就住在無邊的想法中；如果上下和橫向兩種都憶念，就產生亦有邊亦無邊的想法。』如果憶念壞劫的分位，就產生非...
【English Translation】 English version: Furthermore, the analogy of 'transformation' and 'non-transformation' is contradictory. If it also has a result like 'transformation,' then through mantras and killing, in the future, one can transform the ugly forms and colors of sheep, etc., into beautiful forms and colors. Then, now, one should also be able to use the power of mantras, without killing the sheep's life, to immediately transform and obtain a lovable deva (god) body. Why bother killing them? Afterwards, let the sheep, etc., abandon their sheep bodies before obtaining deva bodies. This analogy is understandable.
In the conclusion, there are five instances of the word 'because': 'Because of cause,' summarizing the causal consequences of previous unlawful actions; 'Because of analogy,' summarizing the previous analogy of poisonous mantras; 'Because of indeterminacy,' summarizing the universal and non-universal. The remaining two can be understood on your own. If an action is not desired by oneself, and one does not like it, merely because it is done by others, it is called unlawful. If a Bodhisattva abandons his wife and children, he should first explain the reasons and then transform and abandon them, and he cannot obtain charity. The king's mantra is ineffective because doing harm to others is unwholesome. If the actions of body and speech are inherently neutral, the arising of unwholesome thoughts is called unlawful. Or, discussing all inherently neutral actions, because they do not accord with reason, they are called unlawful.
Regarding the 'Treatise on the Finite and Infinite,' there are four viewpoints in the text, all based on meditative concentration (dhyana) and the power of remembering past lives (宿住通, Suzhutong), and then these views arise. If one relies on the boundary of annihilation to seek the time of the world's boundary, etc., this observation, during the interval of destruction (壞劫, Huaijie), does not see the subsequent formation, and then the thought of finiteness arises, thinking 'I' will not be born again, so it is not a view of finiteness. If one sees the formation (成劫, Chengjie) but does not see the destruction, then the thought of infinity arises. If one relies on seeking widely in all ten directions, seeing the extreme boundaries in the upper and lower locations, then the thought of finiteness also arises. Horizontally using supernatural powers, reaching one or two thousand worlds, not reaching the three thousand great thousand worlds, one thinks one has reached infinity, and the thought of infinity also arises. Because the supernatural powers and wisdom of ordinary beings cannot surpass the three thousand great thousand worlds, now saying infinity, one is only horizontally reaching one or two thousand worlds, not exceeding the three thousand great thousand worlds, and not obtaining the boundary. The eighty-seven views differ from this. They say: 'If one remembers the divisions of the formation, then three kinds of delusions arise. If one only remembers the upper and lower boundaries, one dwells in the thought of finiteness; if one only remembers the horizontal infinity, one dwells in the thought of infinity; if one remembers both the upper and lower and the horizontal, then the thought of both finiteness and infinity arises.' If one remembers the divisions of destruction, then non-...
有邊非無邊想。諸器世間。無所得故。各舉一執。亦不相違。並是此邊無邊攝。
破中非世間住念世間邊不應理者。謂從前壞。更無世間。便言邊者。則汝外道。不住世間。不知今時有世間故。住世間故。住念世間故非道理。
不死矯亂中有三。一敘執。二指經。三結過。敘執中有三。初標。次釋不死矯亂義。后敘四計。八十七云。有二凈天。一不善清凈。唯得凈定。二善清凈。得聖凈定。無亂亦二。一無相無分別。即善清凈天。二有相有分別。即不善清凈天。善清凈天。于自不死中。無亂而轉。是故說名不死無亂。識達事義不矯稱不死。亦實不死故。不善凈天。有依前不死無亂。詰問便托餘事。矯亂避之。自亦稱為不死。天無亂故。今矯上應加不字云不死不矯亂。今就略言。但云不死矯亂。皆廣如彼。非但自稱。我所事天名為不死。順天答問。名為無亂答。佛法中見聖諦者。不死不矯亂門。故亦名不死不矯亂 增上生道者。人天勝因 決定勝道。涅槃勝因。四諦是此勝因之境。有依此問。便自稱言不死亂者。我之所事不死凈天。教命於我。若有來問。不應正答。答則過生。但應隨問而生異答。
敘計有二。初略敘。後重釋。依阿含經。四問答皆別。此皆同。但情有異。一未開悟不能正答。二慢所
【現代漢語翻譯】 現代漢語譯本 有邊非無邊想：認為事物有邊界，但並非沒有邊界的觀點。諸器世間（所有物質世界）：因為沒有什麼是真正可以被獲得或固定不變的。各舉一執：每個人都堅持自己的一種觀點。亦不相違：這些觀點並不互相矛盾。並是此邊無邊攝：這些觀點都被包含在『有邊』和『無邊』的範疇內。
破中非世間住念世間邊不應理者：駁斥那些認為『住在世間』和『執著於世間的邊界』是不合理的觀點。謂從前壞，更無世間，便言邊者：如果說從一開始就沒有世間，那麼談論世間的邊界就沒有意義。則汝外道，不住世間，不知今時有世間故：那麼你們這些外道，因為不住在世間，所以不知道現在有世間存在。住世間故，住念世間故非道理：因此，認為『住在世間』和『執著於世間的邊界』是不合理的，是沒有道理的。
不死矯亂中有三：關於『不死矯亂』（聲稱不死但又含糊其辭）有三種情況。一敘執：敘述其執念。二指經：引用經典。三結過：總結其過失。敘執中有三：敘述執念有三個方面。初標：首先標明。次釋不死矯亂義：其次解釋『不死矯亂』的含義。后敘四計：最後敘述四種計較。八十七云：在八十七種見解中提到。有二凈天：有兩種清凈的天。一不善清凈：一種是不善的清凈，只能獲得清凈的禪定。二善清凈：一種是善良的清凈，可以獲得聖潔的禪定。無亂亦二：沒有混亂也有兩種。一無相無分別：一種是沒有形象沒有分別，也就是善良清凈的天。二有相有分別：一種是有形象有分別，也就是不善清凈的天。善清凈天，于自不死中，無亂而轉：善良清凈的天，在自身的不死狀態中，沒有混亂地運轉。是故說名不死無亂：所以被稱為『不死無亂』。識達事義不矯稱不死，亦實不死故：真正認識到事物真諦的人，不會虛假地聲稱自己不死，而且實際上也是不死的。不善凈天，有依前不死無亂，詰問便托餘事，矯亂避之：不善清凈的天，如果依據之前的不死無亂的說法，受到詰問就會借托其他事情，用含糊其辭來回避。自亦稱為不死：自己也聲稱是不死的。天無亂故：因為天沒有混亂。今矯上應加不字云不死不矯亂：現在在『矯』字上應該加上『不』字，說成『不死不矯亂』。今就略言，但云不死矯亂，皆廣如彼：現在爲了簡略，只說『不死矯亂』，其含義都和上面一樣廣泛。非但自稱，我所事天名為不死：不僅僅是自己聲稱，我所侍奉的天被稱為不死。順天答問，名為無亂答：順應天意來回答問題，被稱為沒有混亂的回答。佛法中見聖諦者，不死不矯亂門：在佛法中，見到聖諦的人，是不死不矯亂的。故亦名不死不矯亂：所以也稱為『不死不矯亂』。增上生道者：增上生道（導致更好轉生的道路），是人天勝因（導致人或天道的殊勝原因）。決定勝道：決定勝道（最終解脫的道路），是涅槃勝因（導致涅槃的殊勝原因）。四諦是此勝因之境：四諦是這種殊勝原因的境界。有依此問，便自稱言不死亂者，我之所事不死凈天：有人依據這個來提問，就自稱說，我所侍奉的不死清凈的天。教命於我，若有來問，不應正答：教導我，如果有人來提問，不應該正面回答。答則過生：如果正面回答就會有過失產生。但應隨問而生異答：但應該隨著問題而產生不同的回答。
敘計有二：敘述計較有兩種情況。初略敘：首先簡略敘述。後重釋：然後重新解釋。依阿含經，四問答皆別：依據阿含經，四種問答都不同。此皆同，但情有異：這裡都相同，只是情況不同。一未開悟不能正答：第一種是未開悟，不能正確回答。二慢所：第二種是傲慢所致。
【English Translation】 English version 'Having boundaries' but not 'without boundaries' thought: The view that things have boundaries, but not that they are without boundaries. All the material world (Zhū qì shìjiān): Because there is nothing that can be truly obtained or fixed. Each holds to one view (Gè jǔ yī zhí): Everyone insists on their own point of view. They are not contradictory (Yì bù xiāng wéi): These views do not contradict each other. All are included in 'having boundaries' and 'without boundaries' (Bìng shì cǐ biān wú biān shè): These views are all included in the category of 'having boundaries' and 'without boundaries'.
Refuting those who say that 'dwelling in the world' and 'being attached to the boundaries of the world' are unreasonable (Pò zhōng fēi shìjiān zhù niàn shìjiān biān bù yìng lǐ zhě): Refuting those who think that 'living in the world' and 'being attached to the boundaries of the world' are unreasonable. If there is no world from the beginning, then talking about the boundaries of the world makes no sense (Wèi cóng qián huài, gèng wú shìjiān, biàn yán biān zhě): If it is said that there was no world from the beginning, then talking about the boundaries of the world is meaningless. Then you, the heretics, do not dwell in the world, and do not know that there is a world now (Zé rǔ wài dào, bù zhù shìjiān, bù zhī jīn shí yǒu shìjiān gù): Then you, these heretics, because you do not live in the world, do not know that there is a world now. Therefore, it is unreasonable to think that 'dwelling in the world' and 'being attached to the boundaries of the world' are unreasonable (Zhù shìjiān gù, zhù niàn shìjiān gù fēi dàolǐ): Therefore, it is unreasonable to think that 'living in the world' and 'being attached to the boundaries of the world' are unreasonable.
There are three types of 'immortal prevarication' (Bù sǐ jiǎo luàn): There are three situations regarding 'immortal prevarication' (claiming immortality but being vague). First, narrating the attachment (Yī xù zhí): First, narrating their attachment. Second, referring to the scriptures (Èr zhǐ jīng): Second, citing the scriptures. Third, concluding the fault (Sān jié guò): Third, summarizing their faults. There are three aspects to narrating the attachment (Xù zhí zhōng yǒu sān): There are three aspects to narrating the attachment. First, stating (Chū biāo): First, stating. Second, explaining the meaning of 'immortal prevarication' (Cì shì bù sǐ jiǎo luàn yì): Second, explaining the meaning of 'immortal prevarication'. Third, narrating the four calculations (Hòu xù sì jì): Finally, narrating the four calculations. Eighty-seven says (Bāshíqī yún): It is mentioned in the eighty-seven views. There are two pure heavens (Yǒu èr jìng tiān): There are two kinds of pure heavens. One is impure purity (Yī bù shàn qīngjìng): One is impure purity, which can only obtain pure samadhi. The other is good purity (Èr shàn qīngjìng): The other is good purity, which can obtain holy samadhi. There are also two types of non-confusion (Wú luàn yì èr): There are also two types of non-confusion. One is without form and without discrimination (Yī wú xiàng wú fēnbié): One is without form and without discrimination, which is the good pure heaven. The other is with form and with discrimination (Èr yǒu xiàng yǒu fēnbié): The other is with form and with discrimination, which is the impure pure heaven. The good pure heaven, in its own immortality, revolves without confusion (Shàn qīngjìng tiān, yú zì bù sǐ zhōng, wú luàn ér zhuǎn): The good pure heaven, in its own immortal state, revolves without confusion. Therefore, it is called 'immortal without confusion' (Shì gù shuō míng bù sǐ wú luàn): Therefore, it is called 'immortal without confusion'. Those who truly understand the truth of things do not falsely claim to be immortal, and are actually immortal (Shí dá shì yì bù jiǎo chēng bù sǐ, yì shí bù sǐ gù): Those who truly understand the truth of things do not falsely claim to be immortal, and are actually immortal. The impure pure heaven, if questioned based on the previous statement of immortality without confusion, will resort to other things and avoid it with ambiguity (Bù shàn jìng tiān, yǒu yī qián bù sǐ wú luàn, jiéwèn biàn tuō yú shì, jiǎo luàn bì zhī): The impure pure heaven, if questioned based on the previous statement of immortality without confusion, will resort to other things and avoid it with ambiguity. They also claim to be immortal (Zì yì chēng wèi bù sǐ): They also claim to be immortal. Because the heavens are without confusion (Tiān wú luàn gù): Because the heavens are without confusion. Now, the word 'not' should be added to 'prevarication' to say 'immortal without prevarication' (Jīn jiǎo shàng yīng jiā bù zì yún bù sǐ bù jiǎo luàn): Now, the word 'not' should be added to 'prevarication' to say 'immortal without prevarication'. Now, for the sake of brevity, we only say 'immortal prevarication', and its meaning is as broad as above (Jīn jiù lüè yán, dàn yún bù sǐ jiǎo luàn, jiē guǎng rú bǐ): Now, for the sake of brevity, we only say 'immortal prevarication', and its meaning is as broad as above. It is not just claiming that the heaven I serve is called immortal (Fēi dàn zì chēng, wǒ suǒ shì tiān míng wèi bù sǐ): It is not just claiming that the heaven I serve is called immortal. Answering questions in accordance with the will of heaven is called answering without confusion (Shùn tiān dá wèn, míng wèi wú luàn dá): Answering questions in accordance with the will of heaven is called answering without confusion. In Buddhism, those who see the holy truth are in the gate of immortality without prevarication (Fófǎ zhōng jiàn shèngdì zhě, bù sǐ bù jiǎo luàn mén): In Buddhism, those who see the holy truth are in the gate of immortality without prevarication. Therefore, it is also called 'immortal without prevarication' (Gù yì míng bù sǐ bù jiǎo luàn): Therefore, it is also called 'immortal without prevarication'. The path of increased birth (Zēng shàng shēng dào zhě): The path of increased birth (the path leading to a better rebirth) is the superior cause of humans and gods (rén tiān shèng yīn) (the superior cause leading to the human or heavenly realms). The path of definite victory (Juédìng shèng dào): The path of definite victory (the path to ultimate liberation) is the superior cause of nirvana (nièpán shèng yīn) (the superior cause leading to nirvana). The Four Noble Truths are the realm of this superior cause (Sì dì shì cǐ shèng yīn zhī jìng): The Four Noble Truths are the realm of this superior cause. Someone asks based on this, and then claims that the immortal and confused one is the immortal pure heaven that I serve (Yǒu yī cǐ wèn, biàn zì chēng yán bù sǐ luàn zhě, wǒ zhī suǒ shì bù sǐ jìng tiān): Someone asks based on this, and then claims that the immortal and confused one is the immortal pure heaven that I serve. He teaches me that if someone comes to ask, I should not answer directly (Jiào mìng yú wǒ, ruò yǒu lái wèn, bù yìng zhèng dá): He teaches me that if someone comes to ask, I should not answer directly. Answering directly will lead to faults (Dá zé guò shēng): Answering directly will lead to faults. But I should give different answers depending on the question (Dàn yīng suí wèn ér shēng yì dá): But I should give different answers depending on the question.
There are two situations in narrating calculations (Xù jì yǒu èr): There are two situations in narrating calculations. First, a brief narration (Chū lüè xù): First, a brief narration. Then, a re-explanation (Hòu chóng shì): Then, a re-explanation. According to the Agamas, the four questions and answers are all different (Yī āhán jīng, sì wèn dá jiē bié): According to the Agamas, the four questions and answers are all different. Here they are all the same, but the situations are different (Cǐ jiē tóng, dàn qíng yǒu yì): Here they are all the same, but the situations are different. First, those who are not enlightened cannot answer correctly (Yī wèi kāiwù bù néng zhèng dá): First, those who are not enlightened cannot answer correctly. Second, due to arrogance (Èr màn suǒ): Second, due to arrogance.
證。謂為勝道蔑他不答。三雖少解由未定知。四性劣鈍不能正答 又復第一怖畏妄語下。重釋前問。與八十七同 怖妄語者。自未開悟。答他稱解。故成妄語。若不稱解。他知我無知 第二于自所證未得無畏等者。彼作是思。我于所證未得無畏。若他詰問。若說為有。或為異記。即成妄語。若據實有若許非有。即成邪見。非我凈天。一切隱密皆不可記別。故不分明說有所證 第三雖悟而未決定。怖邪見妄語。準此應知。上之三種假事矯亂 第四無知順言而答反問。問者汝何所欲。順言矯亂。此皆散位。非依定心 結中即以諂曲者。曲順彼天。諂相隨答故無因見中。文亦為四。此見有二。一依靜慮。二依尋伺 依靜慮者。一從無想天沒。來生此間。得宿住通。憶彼出心。不憶前位。不知彼故。便執無因 依尋伺者。如文自說。若念自我。計我先無後歘然生 不應理者。彼執我常言無因起。違世法故。世法無因性非常故。
斷見中。文亦有四。即七斷滅論 我有粗色四大所造之身等者。此為第一死後斷。餘六如文 若我死後復有身者應不作業而得果者。彼計今身死滅之時。業隨身滅。后若有身。應不作因而得果起。果若起者。便有不作而得果失 若我體性一切永無是即應無受業果者。不可以未來無故。現在亦無。現
【現代漢語翻譯】 現代漢語譯本 證。意思是自以為證得了殊勝的道，從而輕蔑其他（未證得者），卻不回答問題。三種情況是雖然稍微理解了一些，但由於尚未確定無疑。四種情況是根性低劣遲鈍，不能正確回答問題。 又，第一種怖畏妄語的情況，以下重新解釋前面的問題，與八十七種隨眠中的情況相同。怖畏妄語，是指自己沒有開悟，卻回答他人說自己已經理解，因此構成妄語。如果不說自己理解，他人就會知道我沒有真知。 第二種對於自己所證得的境界，未獲得無畏等等的情況，他們這樣想：『我對於自己所證得的境界，還沒有獲得無畏。如果他人詰問，如果我說有，或者做出不同的解釋，就會構成妄語。如果根據事實說有，或者承認沒有，就會成為邪見。』『不是我清凈的天界，一切隱秘都不可記述分別。』因此不明確地說自己有所證悟。 第三種雖然開悟但尚未確定無疑，因而怖畏邪見和妄語。參照以上情況應該可以理解。以上三種是虛假的、矯飾的擾亂。 第四種是無知，順著對方的話語而回答，或者反問。問者問：『你想要什麼？』順著對方的話語進行矯飾擾亂。這些都是散亂的狀態，不是依靠禪定的心。 總結來說，就是以諂媚曲順那些天人，用諂媚的姿態隨聲附和。因此在無因見中，文義也分為四種。這種見解有兩種：一種是依靠靜慮（禪定），一種是依靠尋伺（思索）。 依靠靜慮的情況是：一種是從無想天死亡后，來到此間，獲得宿住通（宿命通），回憶起離開無想天時的心境，卻不記得之前的狀態，因為不瞭解之前的狀態，就執著于無因論。 依靠尋伺的情況，如經文自己所說。如果念及自我，就認為『我』先前沒有，後來忽然產生。 不合道理的情況是：他們執著于『我』是常恒的，卻說『我』是無因而生起的，這違背了世間法。因為世間法中，無因而生的事物不是常恒的。 斷見中，文義也有四種，即七斷滅論。『我有粗糙的、由四大組成的身體』等等，這是第一種死後斷滅。其餘六種如經文所說。 『如果我死後還有身體，就應該不作業而能獲得果報』，他們認為今生的身體死亡時，業也隨著身體一起消滅。如果死後還有身體，就應該不造作因而能獲得果報。如果果報生起，就有了不作業而獲得果報的過失。 『如果我的體性一切都永遠消失，那就應該沒有承受業果的人』，不可以因為未來沒有，現在也沒有。現在...
【English Translation】 English version Proof. It means claiming to have attained the supreme path, thereby belittling others (who have not attained it), but not answering the question. Three situations are that although one understands a little, it is because one is not yet certain. Four situations are that one's faculties are inferior and dull, unable to answer correctly. Furthermore, regarding the first type of fear of false speech, the following re-explains the previous question, which is the same as in the eighty-seven latent tendencies. Fear of false speech refers to answering others that one understands when one has not awakened, thus constituting false speech. If one does not say that one understands, others will know that I have no true knowledge. The second type is regarding the state one has attained, not having obtained fearlessness, etc. They think like this: 'I have not yet obtained fearlessness regarding the state I have attained. If others question me, if I say I have it, or make different explanations, it will constitute false speech.' 'If I say I have it according to the facts, or admit that I do not, it will become a wrong view.' 'It is not my pure heaven, all secrets cannot be recorded and distinguished.' Therefore, they do not clearly say that they have attained something. The third type is although one is enlightened but not yet certain, therefore fearing wrong views and false speech. Refer to the above situation and it should be understandable. The above three are false, artificial disturbances. The fourth type is ignorance, answering according to the other person's words, or asking back. The questioner asks: 'What do you want?' Falsifying and disturbing by following the other person's words. These are all distracted states, not relying on a meditative mind. In conclusion, it is to flatter and comply with those devas, echoing them with a flattering attitude. Therefore, in the causeless view, the meaning is also divided into four types. This view has two types: one relies on quiet contemplation (dhyana), and the other relies on investigation (vitarka). The situation relying on quiet contemplation is: one dies from the Realm of Neither Perception Nor Non-Perception, comes to this world, obtains the power of remembering past lives (Purva-nivasanusmriti), recalls the state of mind when leaving the Realm of Neither Perception Nor Non-Perception, but does not remember the previous state, because they do not understand the previous state, they cling to the theory of causelessness. The situation relying on investigation is as the sutra itself says. If one thinks of the self, one thinks 'I' did not exist before, and suddenly arose later. The unreasonable situation is: they cling to the idea that 'I' is permanent, but say that 'I' arises without a cause, which violates worldly laws. Because in worldly laws, things that arise without a cause are not permanent. In the annihilation view, the meaning is also divided into four types, namely the seven annihilation theories. 'I have a coarse body composed of the four great elements,' etc., this is the first type of annihilation after death. The remaining six are as the sutra says. 'If I still have a body after death, I should be able to obtain rewards without doing any actions,' they believe that when the body of this life dies, the karma also disappears with the body. If there is still a body after death, one should be able to obtain rewards without creating causes. If rewards arise, there would be the fault of obtaining rewards without doing any actions. 'If my nature completely disappears forever, then there should be no one to receive the results of karma,' one cannot say that because there is no future, there is also no present. The present...
在既有。不可我一切永無。故我體性在現在有。在未來世一切永無。是即應無受業異熟。故成斷滅 若言蘊斷滅者。彼許蘊無常故。既許無常。明非斷滅。量云。未得阿羅漢諸死後蘊皆不斷滅。許無常故。如前生位 若言我斷汝先所說粗色四大等者。既是我斷。先說粗色大造之身。有病癰等。死後斷滅。乃成相違。所說色等蘊非我故。四大等身即是蘊故。無色四處別計涅槃。色界趣同總合為一。欲人天別復開二。故成七斷。二無因見。及此七斷。更應有多。粗類而論。但分二七。非於余處。無斷無因。此中七斷。及四十常。並是邊見 空見論中。文分為六。一標外道計。二微。三敘。四問內道計。五敘。六破 敘外執中有六。一無施與愛養祠祀。二無妙行惡行及果異熟。三無此世間。無彼世間。四無母無父。五無化生有情。六無世間真阿羅漢 施與愛養祠祀者。如次悲田．恩田．敬田三種差別。或初泛行慧。次現前敬恩田。后不現前敬恩田差別。若有其因。可有其果。因既無故。果亦定無 諸離欲者生下地者。若已離欲不應下生。今既下生。明知無從彼世來生此世 無化生有情中。或生無想或生無色等者。此少分邪見。不見當來。此三生處。撥化生無。不撥一切。見下地故。如無世間。亦無少分。不撥一切。觀此文意
【現代漢語翻譯】 現代漢語譯本 『在既有』。如果說『我』一切都永遠不存在，那麼『我』的體性現在存在，未來世一切都永遠不存在，這就應該沒有承受業報和異熟果報的可能性，因此就成了斷滅論。 如果說五蘊斷滅，他們又承認五蘊是無常的。既然承認無常，就明顯不是斷滅。可以這樣論證：未證得阿羅漢果位的眾生死後的五蘊都不會斷滅，因為他們承認無常，就像前世一樣。 如果說『我』斷滅，那麼你先前所說的粗色四大等就斷滅了。既然是『我』斷滅，先前所說的粗色四大所造之身，有疾病癰腫等，死後斷滅，這就成了自相矛盾。因為所說的色等五蘊不是『我』，四大等所造之身就是五蘊。將無色界的四處分別計算為涅槃，將這些觀點總合起來算作一種斷見。又將欲界、人界、天界區別開來，又分為兩種斷見。因此總共有七種斷見。兩種無因見，加上這七種斷見，應該還有更多。粗略地來說，只分為二和七，並非在其他地方沒有斷見和無因見。這七種斷見，以及四十種常見，都是邊見。 空見論中，文章分為六個部分：一是標明外道的計度，二是略述，三是敘述，四是詢問內道的計度，五是敘述，六是破斥。 敘述外道的執見有六種：一是否定佈施、愛養、祭祀；二是否定善妙的行為和惡劣的行為及其果報；三是否定此世間，否定彼世間；四是否定母親，否定父親；五是否定化生有情（指非由父母所生，而是由業力直接化生的眾生）；六是否定世間的真阿羅漢（已證得涅槃的聖者）。 佈施、愛養、祭祀，依次對應悲田、恩田、敬田這三種不同的對象。或者最初是普遍的智慧行為，其次是現前的敬田和恩田，最後是不現前的敬田和恩田的差別。如果存在原因，就可能存在結果。既然原因不存在，那麼結果也必定不存在。 那些已經離欲的人如果生於地獄，那麼已經離欲就不應該下生。現在既然下生，就明顯知道沒有從彼世來到此世的說法。 在否定化生有情中，或者說生於無想天或者生於無色界等情況，這是一種少部分的邪見，因為他們沒有看到當來世。這三種生處，否定了化生，但不是否定一切化生，因為他們只看到了地獄的情況。就像否定世間一樣，也只是否定少部分，而不是否定一切。觀察這段文字的含義。
【English Translation】 English version 『Existing already.』 If it is said that 『I』 is eternally non-existent in everything, then my nature exists now, and everything will be eternally non-existent in future lives. This would mean there should be no possibility of receiving karmic retribution and its ripened fruits, thus becoming annihilationism. If it is said that the skandhas ( the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are annihilated, they also admit that the skandhas are impermanent. Since they admit impermanence, it is clearly not annihilation. It can be argued as follows: the skandhas of beings who have not attained Arhatship ( one who is worthy) after death will not be annihilated, because they admit impermanence, just like in the previous life. If it is said that 『I』 am annihilated, then what you previously said about the coarse form, the four great elements, etc., is annihilated. Since it is 『I』 who am annihilated, the body made of coarse form and the four great elements, with diseases, carbuncles, etc., is annihilated after death, which becomes self-contradictory. Because the mentioned form, etc., the skandhas, are not 『I,』 and the body made of the four great elements is the skandhas. Separately calculating the four formless realms as Nirvana, combining these views is considered one type of annihilationist view. Furthermore, distinguishing between the desire realm, the human realm, and the heaven realm, it is divided into two types of annihilationist views. Therefore, there are a total of seven types of annihilationist views. The two types of causeless views, plus these seven types of annihilationist views, there should be even more. Roughly speaking, they are only divided into two and seven, it is not that there are no annihilationist and causeless views in other places. These seven types of annihilationist views, as well as the forty types of eternalist views, are all extreme views. In the emptiness view treatise, the article is divided into six parts: first, it marks the calculations of the external paths; second, it briefly describes; third, it narrates; fourth, it asks about the calculations of the internal path; fifth, it narrates; sixth, it refutes. The narration of the external paths' attachments has six types: first, denying giving, nurturing, and sacrifices; second, denying virtuous actions and evil actions and their karmic results; third, denying this world, denying the other world; fourth, denying mother, denying father; fifth, denying beings born by transformation ( those not born from parents but directly from karma); sixth, denying the true Arhats ( one who has attained Nirvana) of the world. Giving, nurturing, and sacrifices correspond to the three different objects of the field of compassion, the field of gratitude, and the field of respect, respectively. Or initially, it is a universal act of wisdom, then the present field of respect and gratitude, and finally the difference between the non-present field of respect and gratitude. If a cause exists, then a result may exist. Since the cause does not exist, then the result must not exist. If those who have already detached from desire are born in the lower realms, then having detached from desire, they should not be born in the lower realms. Since they are now born in the lower realms, it is clear that there is no saying of coming from that world to this world. In denying beings born by transformation, or saying that they are born in the realm of non-perception or the formless realm, etc., this is a partial wrong view, because they have not seen the future life. These three places of birth deny transformation, but not all transformation, because they only see the lower realms. Just like denying the world, it is only denying a part, not denying everything. Observe the meaning of this passage.
。無想勝生。一期無心。彼粗心不見。便謂為無。后第八卷等。說中有為化生有情。定散二心觀之有異。此定心觀。不撥中有。彼散心觀。故撥中有。五十八說。無施等三名謗因。無妙惡行名謗因。無二業果及異熟名謗果。無父無母。無化生有情。無真阿羅漢。名壞實事。五十五。說無施與乃至無惡行名謗因。無妙行惡行業果異熟名謗果。無此世間。乃至無化生有情。名謗作用。無真阿羅漢。名謗實事。彼皆自釋所由。與對法第一名謗因同。此中不束因果等。但別散敘。與彼不違。彼二相違。如對法疏釋。
第四問內道計 無有一切諸法體性者。前外道邪見。別空所無。今內道空見。總撥一切。故今總問。
敘執有二。一取相似甚深離言說法。即般若等密說空教。不能解故。將為顯了。撥一切空。二依法相不如理思。不審思故。便撥諸法。
破中有二。初別破。后結之。別破有二。初四重破外道空見。后破內道空見 四重破外道空見者。前敘執有六。初三執合為一門破。后三各一破故 若俱有者汝先所說無有施無等者。彼師本計。不撥全無。因之與果依靜慮故。見世行施生賤貧家。謂施無能。便謗少分。故今問彼生后二業。為俱若不俱。若彼全撥無一切者。此難不成 離想欲者。離諸有想之慾。即
無想天是。餘二如次離色界欲。及入涅槃。彼計有離下欲界欲。不許有離已上地欲。三定以下。彼說非無。獨撥余無。便乖比量 為有阿羅漢性而於彼起增上慢者。此意問言。為世間有真阿羅漢。而起增上慢。自謂阿羅漢。為有此為無耶。若有者。無真阿羅漢不成。若無真阿羅漢者。起顛倒執。自謂阿羅漢。應是阿羅漢。不倒既非顛倒者應是真 破內空見中。應無顛倒所執也。染依他也。凈圓成也 又顛倒者亂心。染謂三雜染。凈謂二凈。既勝義中都無此者。便無生死。亦無涅槃。何欣。何厭。何得。何舍。如唯識等及此論徴。皆如理解。
結中有五故字。初四結破外道。后一結破內道。
妄計最勝中。文亦有四 婆羅門是白凈種者。非白色也 可得清凈者。修行潔戒可得凈故 口腹所生者。稟教而生。親所生故。剎帝利是梵王膝生。吠舍等是足所生 以見世間真婆羅門性具戒故者。見內出家。真凈修行。奉律持戒。凈修梵行。諸律師等。真婆羅門。彼貪名利。及恭敬方便自顯。故作是計。
別破有十。準下結中有十故。故一產生同。何獨彼勝。二作業一切同餘。唯婆羅門獨勝。深乖正理 第三受生故中。若三處現前是彼是此等者。前第一卷云。一俱起愛染。二調適值時。三中有現前。今是彼是此
【現代漢語翻譯】 現代漢語譯本：無想天（Saññā-nāsaṃjñāyatana）就是這樣。其餘兩種（指無所有處和非想非非想處）也同樣遠離欲界之慾。以及證入涅槃。他們認為有遠離下層欲界之慾，但不承認有遠離更高層次的欲。三禪以下，他們說並非沒有（欲），唯獨否定其餘的（更高層次的欲），這便不符合比量推理。有人可能具有阿羅漢的潛質，卻對此產生增上慢。這裡提問的意思是：世間是否存在真正的阿羅漢，而有人對此產生增上慢，自認為自己是阿羅漢？是存在這種情況還是沒有？如果存在這種情況，那麼就不能說沒有真正的阿羅漢；如果沒有真正的阿羅漢，那麼就是產生了顛倒的執著，自認為自己是阿羅漢，那麼就應該是阿羅漢。不顛倒的人既然不是顛倒者，就應該是真正的阿羅漢。在破斥內空見時，應該沒有顛倒的執著。染是依他起性，凈是圓成實性。而且顛倒就是亂心。染是指三種雜染，凈是指兩種清凈。既然在勝義諦中都沒有這些，那麼就沒有生死，也沒有涅槃。又有什麼可欣喜的？又有什麼可厭惡的？又有什麼可得到的？又有什麼可捨棄的？如唯識宗等以及此論的論證，都應如實理解。 總結中有五個『故』字。前四個總結是爲了破斥外道，后一個總結是爲了破斥內道。 妄計最勝中，文句也有四句。婆羅門是白凈種姓，並非指膚色是白色。所謂『可得清凈』，是指通過修行潔凈的戒律可以獲得清凈。『口腹所生』，是指通過接受教導而產生，是父母所生。剎帝利是梵天從膝蓋所生，吠舍等是從腳所生。『以見世間真婆羅門性具戒故』，是指看到內在出家，真正清凈地修行，奉行戒律，持守戒律，清凈地修習梵行，諸律師等，才是真正的婆羅門。他們貪圖名利以及恭敬，爲了方便地自我顯揚，所以才這樣認為。 分別破斥有十點。參照下面的總結中有十個『故』字。第一，產生相同，為何唯獨他們殊勝？第二，作業一切都與其他人相同，唯獨婆羅門殊勝，這深深地違背了正理。第三，在『受生故』中，如果三種情況同時出現，是彼是此等等，前面第一卷說：一、俱起愛染，二、調適值時，三、中有現前，今是彼是此。
【English Translation】 English version: Such is the Realm of Neither Perception Nor Non-Perception (Saññā-nāsaṃjñāyatana). The other two (referring to the Realm of Nothingness and the Realm of Neither Perception Nor Non-Perception) are similarly free from the desires of the desire realm. And entering Nirvana. They believe in being free from the desires of the lower desire realm, but do not acknowledge being free from the desires of higher realms. Below the Third Dhyana, they say there is no absence (of desire), uniquely denying the rest (higher desires), which contradicts comparative inference. Someone may possess the potential of an Arhat, yet develop conceit about it. The question here means: Does a true Arhat exist in the world, while someone develops conceit about it, considering themselves an Arhat? Does this situation exist or not? If this situation exists, then it cannot be said that there are no true Arhats; if there are no true Arhats, then it is a case of inverted clinging, considering oneself an Arhat, then one should be an Arhat. Since a non-inverted person is not an inverted one, they should be a true Arhat. In refuting the view of inherent emptiness, there should be no inverted clinging. Defilement is dependent origination, purity is perfect reality. Moreover, inversion is a disturbed mind. Defilement refers to the three defilements, purity refers to the two purities. Since none of these exist in ultimate truth, then there is no birth and death, nor is there Nirvana. What is there to rejoice in? What is there to detest? What is there to gain? What is there to relinquish? Like the Consciousness-Only school and the arguments in this treatise, all should be understood as they truly are. There are five 'therefore' in the conclusion. The first four conclusions are to refute external paths, and the last one is to refute internal paths. In the false assumption of supremacy, there are also four sentences. Brahmins are of the white and pure caste, not referring to white skin color. 'Attainable purity' means that purity can be attained through practicing pure precepts. 'Born from mouth and belly' means born through receiving teachings, born from parents. Kshatriyas are born from Brahma's knees, Vaishyas and others are born from the feet. 'Seeing that true Brahmin nature in the world possesses precepts' means seeing internal renunciation, truly and purely practicing, upholding the precepts, maintaining the precepts, purely practicing the Brahma conduct, the lawyers and others are the true Brahmins. They crave fame and profit and respect, and for the convenience of self-display, they think this way. There are ten points of separate refutation. Refer to the ten 'therefore' in the conclusion below. First, the production is the same, why are they alone superior? Second, all actions are the same as others, only Brahmins are superior, which deeply violates right reason. Third, in 'because of birth', if three situations appear simultaneously, is it that or this, etc., the first volume said: 1. Co-arising love and attachment, 2. Adjusting to the right time, 3. Intermediate being appears, now it is that or this.
。即前父母俱有染心 由彼者。即母調適值時 由此者。即健達縛正現在前。諸婆羅門與余同此。寧復勝餘 第四若工巧業處若作業處若善不善者。作世生業。或善不善一切皆同。寧勝餘類 第五增上故。若王若臣若機若捷增進滿足者。或為王。或為臣。若機辨捷速。若道位增進。與余皆同故 第六若為王領錄 第七若修梵住已梵住者。四無量 第八若修菩提分 第九若悟聲聞菩提等 第十又汝何所欲下。戒聞勝故 若由從勝種類生者汝論中說于祠祀中若戒聞等勝取之為量等者。彼論中說。祭祀之時。讀祭祀文。若持戒多聞。取之為量。令讀祭文。是非取則。若取勝類。便違此言。不假有戒等。而讀祠文故。
妄計清凈中。文亦有四。初敘有三。一五現法涅槃。二別敘水等清凈。三持余戒等清凈。初一受天欲塵。后四現法樂住名五涅槃。引定在身。離欲惡法。得定怡樂故。名現法涅槃。人等欲劣故不建立 前來所說四有邊論。四不死矯亂論。二無因論。及此五現法涅槃論。如是十五。並邪見攝。前說邊見。合四十七。並此總成六十二。邪見邊見攝。我見為本。見戒二取為助伴生。故對法雲。六十二見。於五見中。或二或一切持 油墨戒者。油和其墨。涂身為戒 持灰戒者。灰涂身故 彼謂得諸縱任自在。此是總
【現代漢語翻譯】 現代漢語譯本：'即前父母俱有染心'（即父母雙方都有淫慾之心），'由彼者。即母調適值時'（因為母親正處於適合受孕的時機），'由此者。即健達縛正現在前'（因為健達縛（Gandharva，指中陰身，等待投胎的眾生）正好出現）。諸婆羅門（Brahmin，印度教祭司）與其他種姓的人一樣，這方面並沒有什麼優越之處。第四，無論是在工巧業處（各種工藝技能），還是作業處（各種職業），或者善與不善的行為方面，眾生所作的世間行業，無論是善是惡，大家都是一樣的，沒有什麼優勝之處。第五，增上（卓越）是因為，無論是國王、大臣，還是機智敏捷的人，如果他們增進自己的能力，變得更加圓滿，無論是成為國王，還是成為大臣，或者擁有機敏的才智和快速的行動力，或者在修行道路上有所增進，這些方面與其他人都一樣。第六，如果有人為國王記錄功績。第七，如果有人修習梵住（Brahmavihara，四無量心），所謂的梵住，指的是慈、悲、喜、舍四無量心。第八，如果有人修習菩提分法（Bodhipaksika-dharmas，三十七道品）。第九，如果有人證悟聲聞菩提（Sravaka-bodhi，聲聞乘的覺悟）等等。第十，還有你接下來要問的，是因為戒律和聞法方面的殊勝。如果因為從殊勝的種姓出生，你在論中說，在祭祀中，如果戒律和聞法方面殊勝，就以此作為標準等等。那個論中說，在祭祀的時候，誦讀祭祀文，如果持戒多聞，就選擇他來誦讀祭文。這不是正確的取捨標準。如果只選取殊勝的種姓，就違背了這句話，因為這樣就不需要有戒律等，也可以誦讀祭文了。 在妄計清凈（認為錯誤的事物是清凈的）中，文義也有四種。首先是敘述，分為三點：一是五現法涅槃（五種現世的涅槃），二是分別敘述水等清凈，三是執持其他戒律等清凈。第一種是享受天上的五欲塵勞，后四種是現世安樂的住處，這被稱為五涅槃。通過禪定使身體處於離欲的狀態，遠離邪惡的法，獲得禪定的喜悅，因此被稱為現法涅槃。人和動物的慾望比較低劣，所以不建立這種涅槃。前面所說的四有邊論（認為世界有邊際的理論），四不死矯亂論（四種不死詭辯論），二無因論（兩種無因論），以及這五現法涅槃論，總共十五種，都屬於邪見。前面說的邊見，加上四十七種，再加上這些，總共是六十二種。這些邪見和邊見，以我見為根本，以見取和戒取為助伴而產生。因此對法論中說，六十二見，在五見中，或者執持兩種，或者執持全部。 油墨戒，指的是用油調和墨，塗在身上作為戒律。持灰戒，指的是用灰塗抹身體。他們認為這樣可以獲得諸多的縱任和自在，這是總的概括。
【English Translation】 English version: 'That the former parents both have lustful thoughts' (meaning both parents have sexual desire), 'Because of that, the mother is in a suitable time for conception' (because the mother is in a fertile period), 'Because of this, the Gandharva is present' (because the Gandharva (intermediate being waiting for rebirth) happens to be present). Brahmins are no different from other castes in this regard. Fourth, whether in skilled crafts (various craft skills), or occupations (various professions), or good and bad actions, the worldly activities performed by beings, whether good or bad, are all the same, there is no superiority. Fifth, excellence is because, whether it is a king, a minister, or someone intelligent and quick-witted, if they improve their abilities and become more accomplished, whether becoming a king, a minister, or possessing keen intelligence and quick action, or making progress on the path of practice, these aspects are the same as others. Sixth, if someone records the merits of the king. Seventh, if someone cultivates the Brahmaviharas (four immeasurable minds), the Brahmaviharas refer to the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. Eighth, if someone cultivates the Bodhipaksika-dharmas (thirty-seven factors of enlightenment). Ninth, if someone realizes Sravaka-bodhi (the enlightenment of the Hearer Vehicle), and so on. Tenth, and what you are about to ask, is because of the superiority in precepts and learning. If because of being born from a superior caste, you say in the treatise that in sacrifices, if there is superiority in precepts and learning, then this is taken as the standard, and so on. That treatise says that during sacrifices, the sacrificial texts are recited, and if someone is virtuous and learned, they are chosen to recite the sacrificial texts. This is not the correct criterion for selection. If only superior castes are selected, it contradicts this statement, because then there is no need for precepts, etc., to recite the sacrificial texts. In falsely assuming purity (thinking that wrong things are pure), there are also four meanings. First is the narration, divided into three points: one is the five present-life Nirvanas, two is the separate narration of the purity of water, etc., and three is the clinging to the purity of holding other precepts, etc. The first is enjoying the five desires of the heavens, and the latter four are abodes of present-life happiness, which are called the five Nirvanas. Through meditation, the body is in a state of detachment from desire, away from evil dharmas, and obtains the joy of meditation, therefore it is called present-life Nirvana. The desires of humans and animals are relatively inferior, so this Nirvana is not established. The four theories of finite existence mentioned earlier, the four evasive theories of immortality, the two theories of causelessness, and these five theories of present-life Nirvana, a total of fifteen, all belong to wrong views. The previously mentioned extreme views, plus forty-seven, plus these, make a total of sixty-two. These wrong views and extreme views have self-view as their root, and view-attachment and precept-attachment as their companions. Therefore, the Abhidharma says that the sixty-two views, in the five views, either hold two or hold all. The oil-ink precept refers to mixing oil with ink and applying it to the body as a precept. The ash-holding precept refers to applying ash to the body. They believe that this can obtain many indulgences and freedoms, which is a general summary.
也。何者諸自在。一欲自在。即前心自在。即天妙欲。境隨意用故 觀行自在者。即前觀自在。謂四靜慮自在。合名五現法涅槃 又如有一自苦身故自惡解脫者。即前第二入諸河中沐浴清凈 或造過惡過惡解脫者。前第三持狗戒等。食糞飲尿。行諸惡事。罪惡消滅。隨狗牛等所行。諸事皆隨學之。名持彼戒。
破中有四複次分三。初一又字。破五涅槃。次一又字。破水凈計。后二又字。破狗等戒。初文有二。受天妙境四定現前。分為二故 執受者。身心執受。而修行義。
吉祥論中亦有四。日月蝕等時。然不吉祥。為事不成。若隨順彼精勤供養。眾事皆成 餉佉者。即前所說䗍貝也 但見日月乃至眾生凈不凈業果報成熟等者。逢日等蝕時。眾生善惡業成熟故。隨應獲果。見惡果者。謂由不順日月等故。招不吉祥。見善果者。謂由隨順日月等故。獲此善果。自既諸見亦為他說 若日等所作者現見盡壽造福非福業等者。現見世間。有造善業。現獲善果。有造惡業。現獲惡果。若由日等。作此事不成。違現事故 上來破計。皆有比量。恐厭煩文遂難偏敘。諸有學者一一應作。
第八卷
地第五門。雜染等起中分二。初明三雜染。后明斷三雜染修六現觀。初中復二。初略問答。後重問答。答中復二。
【現代漢語翻譯】 現代漢語譯本： 也。什麼是諸自在？一是欲自在（kama-vasavartita），即前一念心的自在，也就是天界的微妙慾望，可以隨意使用。觀行自在者，即前一念觀的自在，指四種禪定（dhyana）的自在。合起來稱為五種現法涅槃（drsta-dharma-nirvana）。又比如有一種人，因為自我折磨身體而錯誤地認為可以解脫，即前文第二種，進入河流中沐浴以求清凈。或者有人認為通過造作罪惡可以解脫罪惡，即前文第三種，持狗戒等，吃糞便，喝尿液，做各種惡事，認為這樣罪惡就能消除，像狗或牛一樣行事，學習它們的一切行為，這叫做持彼戒。
破中有四種情況，再次分為三類。第一個『又』字，是爲了破斥五種涅槃。第二個『又』字，是爲了破斥水凈的計算方法。后兩個『又』字，是爲了破斥狗等戒。第一個部分有兩種情況：領受天界的微妙境界和四種禪定現前，分為兩種原因。『執受者』，是指身心的執受，以及修行的意義。
《吉祥論》中也有四種情況：日月蝕等時候，認為是不吉祥的，因為事情不會成功。如果順應日月蝕等進行精勤供養，各種事情都會成功。『餉佉（shankha）者』，就是前面所說的䗍貝（一種海螺）。僅僅看到日月乃至眾生清凈或不清凈的業果報成熟等現象，是因為在日月蝕等時候，眾生的善惡業成熟，所以會相應地獲得果報。看到惡果的人，認為是因為不順應日月等，所以招致不吉祥。看到善果的人，認為是因為順應日月等，所以獲得這種善果。自己既有這些見解，也為他人宣說。如果日月等所作的事情是現見的，比如盡一生造作有福或無福的業等，是指現見世間有人造善業，現世就獲得善果；有人造惡業，現世就獲得惡果。如果認為由日月等來決定此事是否成功，就違背了現實現象。以上破斥各種計度，都有比量推理，但恐怕文字過於繁瑣，難以全部敘述。各位學者應該一一進行分析。
第八卷
地第五門。雜染等起中分為兩個部分。首先闡明三種雜染，然後闡明斷除三種雜染，修習六種現觀。在第一個部分中又分為兩個部分：首先是簡略的問答，然後是詳細的問答。在回答中又分為兩個部分。
【English Translation】 English version: Also. What are the various freedoms? One is 'freedom of desire' (kama-vasavartita), which is the freedom of the preceding thought, namely the subtle desires of the heavenly realms, which can be used at will. 'Freedom of contemplation' refers to the freedom of the preceding contemplation, namely the freedom of the four meditations (dhyana). Together, these are called the five 'nirvanas visible in this life' (drsta-dharma-nirvana). Furthermore, there are those who mistakenly believe they can attain liberation by tormenting themselves, as mentioned in the second case, by bathing in rivers to purify themselves. Or there are those who believe they can be liberated from evil by committing evil deeds, as mentioned in the third case, by adhering to dog-like precepts, eating feces, drinking urine, and engaging in various evil acts, believing that this will eliminate their sins, behaving like dogs or cows, and learning all their behaviors, which is called adhering to those precepts.
The refutation of 'being in between' (bhava) has four aspects, further divided into three categories. The first 'also' is to refute the five nirvanas. The second 'also' is to refute the calculation of water purification. The last two 'also' are to refute dog-like precepts. The first part has two aspects: receiving the subtle realms of heaven and the presence of the four meditations, divided into two reasons. 'The one who grasps' refers to the grasping of body and mind, and the meaning of practice.
In the 'Auspicious Treatise' there are also four situations: during solar or lunar eclipses, it is considered inauspicious because things will not succeed. If one diligently makes offerings in accordance with solar or lunar eclipses, all things will succeed. 'Shankha' refers to the conch shell mentioned earlier. Merely seeing the maturation of the pure or impure karmic results of the sun, moon, and even sentient beings is because the good and evil karma of sentient beings matures during solar or lunar eclipses, so they will receive corresponding results. Those who see bad results believe it is because they do not comply with the sun, moon, etc., and therefore invite inauspiciousness. Those who see good results believe it is because they comply with the sun, moon, etc., and therefore obtain these good results. They not only have these views themselves but also proclaim them to others. If the actions done by the sun, etc., are visible, such as creating meritorious or non-meritorious karma throughout one's life, it means that in the world, some people create good karma and receive good results in this life; some people create evil karma and receive evil results in this life. If one believes that the success or failure of this matter is determined by the sun, etc., it contradicts the reality of the situation. All the above refutations of various calculations have comparative reasoning, but I am afraid that the text is too verbose and difficult to describe completely. All scholars should analyze them one by one.
Volume 8
The Fifth Section on Grounds. In the arising of defilements, it is divided into two parts. First, explain the three defilements, and then explain cutting off the three defilements and cultivating the six direct perceptions. In the first part, it is further divided into two parts: first, a brief question and answer, and then a detailed question and answer. In the answer, it is further divided into two parts.
初列三雜染。后隨別釋。煩惱雜染有三。初問。次略答九門。后別釋 雜染者。與染相雜。染謂煩惱。或相應。或緣縛。或等起。或間生。或俱起。名雜染。煩惱具五。善業具四。除相應。生具后三。隨應有之。故名雜染。
自性者。煩惱體。對法第六。說不寂靜是諸煩惱共相。今言自性者。遍煩惱故名共相。一一法體名自性。或對非煩惱名自相。煩惱一一自對望名共相。所望義別亦不相違。
不寂靜行相續轉者。前是現行。此是種子。彼論釋云。由此生故。身心相續。不寂靜轉。是煩惱相。此復有六。謂散亂．顛倒．掉舉．惛沈．放逸．無恥不寂靜性。
七隨眠中。欲愛隨眠。謂欲貪品粗重 瞋恚。即瞋品粗重 有愛。即色無色貪品粗重。余如自名。各自品粗重 貪開二門。余各一種。合成七者。對法論說。未離欲求等者。由欲愛瞋恚 所隨增。依欲求門二增長故 未離有求者。有愛隨增 未離邪梵行求者。由慢無明見疑隨增。彼得少對除便生憍慢。愚于聖諦。計邪解脫。解脫方便。于佛法中猶預疑惑。隨其次第四所隨增。計邪解脫見取也。解脫方便餘四見也。余各自門。由此義故。此七種唯彼三求。依各各增長別別說。故與諸處並不相違。至下差別中。更當引八十九釋。
八種中。見外
【現代漢語翻譯】 現代漢語譯本 首先列出三種雜染，之後再分別解釋。煩惱雜染有三種。首先是提問，然後簡略回答九個方面，最後分別解釋。 『雜染』是指與染污之法相互混雜。『染』指的是煩惱，或者與煩惱相應，或者被煩惱所束縛，或者由煩惱而生起，或者由煩惱間斷地產生，或者與煩惱同時生起，這些都稱為雜染。煩惱具備這五種情況，善業具備四種情況，除了『相應』之外。『生』具備后三種情況。根據情況而有，所以稱為雜染。 『自性』指的是煩惱的本體。《對法論》第六卷說，『不寂靜』是所有煩惱共同的特徵。現在說『自性』，是因為它普遍存在於所有煩惱之中，所以稱為『共相』。每一個法的本體稱為『自性』。或者相對於非煩惱法而言，稱為『自相』。煩惱各自的本體相互比較，稱為『共相』。所比較的意義不同，也不互相違背。 『不寂靜行相續轉』，前面說的是現行，這裡說的是種子。那部論典解釋說：『由此（煩惱的種子）產生，身心相續不斷地處於不寂靜的狀態，這就是煩惱的特徵。』這又有六種情況，即散亂、顛倒、掉舉、惛沈、放逸、不寂靜性。 在七隨眠（sui mian）中，欲愛隨眠，指的是對欲界貪慾的粗重；瞋恚（chen hui），指的是對瞋恚的粗重；有愛，指的是對色界和無色界貪慾的粗重。其餘的隨眠，如其名稱所示，各自是對各自品類的粗重。貪可以分為兩個方面（欲愛和有愛），其餘的各是一種。合起來成為七種隨眠，這是因為《對法論》中說，對於那些沒有脫離欲求等的人來說，由於欲愛和瞋恚的增長，依賴於欲求之門，這兩種隨眠會增長；對於那些沒有脫離有求的人來說，有愛會增長；對於那些沒有脫離邪梵行求的人來說，慢、無明、見、疑會增長。他們因為獲得少許成就就生起憍慢，愚昧於聖諦，執著于錯誤的解脫，對解脫的方法以及佛法產生猶豫和疑惑。這些隨眠依次分別與四種求相應而增長。執著于錯誤的解脫是見取見（見取也），解脫的方法是其餘四種見。其餘的隨眠各自與各自的門相應。由於這個原因，這七種隨眠僅僅與這三種求相關聯，依賴於各自的增長而分別說明，所以與各處經論並不互相違背。在下面的差別中，還會引用八十九種解釋。 在八種（煩惱）中，見（jian）之外
【English Translation】 English version First, the three contaminations are listed, and then they are explained separately. There are three types of afflictive contaminations. First, a question is posed, then a brief answer is given in nine aspects, and finally, a separate explanation is provided. 『Contamination』 (za ran) refers to the state of being mixed with defiled dharmas. 『Defilement』 (ran) refers to afflictions (煩惱, fan nao), either corresponding to them, or being bound by them, or arising from them, or intermittently produced by them, or arising simultaneously with them. These are all called contaminations. Afflictions possess these five conditions, while wholesome actions possess four, excluding 『correspondence』. 『Arising』 possesses the latter three conditions. They exist according to the circumstances, hence they are called contaminations. 『Self-nature』 (自性, zi xing) refers to the essence of afflictions. The sixth volume of the Abhidharma-samuccaya states that 『non-tranquility』 is the common characteristic of all afflictions. Now, saying 『self-nature』 means that it is pervasive in all afflictions, hence it is called 『common characteristic』 (共相, gong xiang). The essence of each dharma is called 『self-nature』. Or, relative to non-afflictive dharmas, it is called 『self-characteristic』 (自相, zi xiang). The respective essences of afflictions are compared to each other, and this is called 『common characteristic』. The meanings being compared are different, and they do not contradict each other. 『Non-tranquil activity continuing』 refers to the manifest activity mentioned earlier, while this refers to the seed. That treatise explains: 『Because of this (the seed of affliction) arising, the body and mind continuously turn in a non-tranquil state, and this is the characteristic of affliction.』 This further has six aspects, namely: distraction, perversion, excitement, torpor, negligence, and non-tranquil nature. Among the seven latent tendencies (隨眠, sui mian), the latent tendency of desire-love refers to the coarseness of desire-realm greed; anger (瞋恚, chen hui) refers to the coarseness of anger; existence-love refers to the coarseness of form-realm and formless-realm greed. The remaining latent tendencies, as their names indicate, each refers to the coarseness of their respective categories. Greed can be divided into two aspects (desire-love and existence-love), while the others are each of one kind. Combining them makes seven latent tendencies. This is because the Abhidharma-samuccaya states that for those who have not departed from desire-seeking, etc., due to the increase of desire-love and anger, relying on the door of desire-seeking, these two latent tendencies will increase; for those who have not departed from existence-seeking, existence-love will increase; for those who have not departed from wrong asceticism-seeking, pride, ignorance, view, and doubt will increase. They become arrogant because they have obtained a little achievement, are ignorant of the noble truths, cling to wrong liberation, and have hesitation and doubt about the methods of liberation and the Buddha's teachings. These latent tendencies increase in accordance with the four types of seeking. Clinging to wrong liberation is the view of clinging to views (見取也, jian qu ye), and the methods of liberation are the remaining four views. The remaining latent tendencies each correspond to their respective doors. For this reason, these seven latent tendencies are only related to these three types of seeking, and are explained separately depending on their respective increases, so they do not contradict the various sutras and treatises. In the following section on differences, eighty-nine explanations will be cited. Among the eight (afflictions), apart from views (見, jian)
離二取者。取見別故。二取離者。見戒別故。
九結者。八十九說。依九事生。廣說如彼。恚嫉慳三唯欲界系。通見修斷。餘六通三界。故對法雲。愛結者謂三界貪等。取見兩門。重單別故。所計別故。故各別說。嫉妒他榮不重正法。慳吝資具不遵遠離。由此九種廣行不善。不行諸善。為惡茲甚。能和合苦難可解擿。偏立結名。
十二諦中。苦與集。滅與道。類類說者。有漏無漏果因別故 欲界增上彼遍智果彼遍智所顯滅道諦者。遍智謂道諦。果謂滅諦。道諦果故。遍智所顯。即道諦體。由自遍智顯是道故。欲界增上者。已有因義名為增上。即由已起修因所得。故名增上。體即滅諦。或已有果義名為增上。謂即道諦有滅果故。一增上言貫通彼果。及彼所顯。遍智即彼。或彼即增上。名彼遍智。余準可知 又有解云。遍智即果道諦也。遍智所顯滅諦也。此義不然。非次第故欲界四諦各十煩惱者。對法唯識一切皆同。五十八中。苦諦具十。餘三各八。成唯識云。苦集是彼因依處故。滅道是彼怖畏處故。故四各十。別空非我。屬苦諦故。餘三各八。苦諦具十。或有別釋。四各十者。非一一行相各別迷障諦。但煩惱生時。有能迷能障諦理。故約總行雲各迷四。非身邊見別迷餘三。行難知故。或身邊見。聞說滅道。
【現代漢語翻譯】 現代漢語譯本 離二取（執取）。是因為執取見解的差別。遠離二取，是因為見解和戒律的差別。
九結（九種煩惱的束縛）：在《阿毗達磨》中以八十九種方式說明，它們依九種事物而生起，詳細的解釋就像那裡所說的那樣。嗔、嫉妒、慳吝這三種煩惱只與欲界相關聯，並且通過見道和修道來斷除。其餘六種煩惱則與三界（欲界、色界、無色界）相關聯。因此，《對法論》中說：『愛結，指的是三界的貪慾等等。』執取見解這兩扇門，是因為它們的重要性、單一性和區別性，以及所執著的對象不同，所以分別說明。嫉妒他人榮耀的人不重視正法，慳吝財物的人不遵循遠離（煩惱）的道路。由於這九種煩惱廣泛地引發不善行，而不實行各種善行，因此罪惡非常嚴重，能夠聚合痛苦，難以解脫，所以特別立名為『結』。
在十二諦（苦、集、滅、道四聖諦，每一諦又分三轉，共十二行相）中，苦與集，滅與道，這樣分類說明，是因為有漏和無漏的果和因的差別。欲界增上（在欲界中更為強烈）的彼遍智果（通過遍知獲得的果實）和彼遍智所顯（通過遍知所揭示的）滅道二諦，遍智指的是道諦，果指的是滅諦，因為道諦是果實。遍智所揭示的，就是道諦的本體，因為通過自身的遍知來揭示這是道。欲界增上，指的是已經有因的意義，被稱為增上，也就是通過已經生起的修行之因而獲得的，所以稱為增上。本體就是滅諦。或者已經有果的意義，被稱為增上，指的是道諦具有滅的果實。一個『增上』的詞語貫穿了彼果和彼所顯。遍智就是彼，或者彼就是增上，被稱為彼遍智。其餘的可以類推得知。還有一種解釋說，遍智就是果道諦，遍智所揭示的就是滅諦。這種說法是不對的，因為不符合次第。欲界的四諦各自有十種煩惱，在《對法論》、《唯識論》中都相同。在五十八種煩惱中，苦諦具有十種，其餘三諦各有八種。《成唯識論》中說：『苦集二諦是煩惱的因和所依處，滅道二諦是煩惱所怖畏之處。』所以四諦各有十種。別空（與空性相違背的）和非我（與無我相違背的）屬於苦諦，所以其餘三諦各有八種。苦諦具有十種，或者有其他的解釋，四諦各有十種，不是指每一種行相各自不同地迷惑和障礙真諦，而是指煩惱生起時，有能夠迷惑和障礙諦理的，所以從總體的行相來說，每一諦都迷惑了四種。不是指身見和邊見分別迷惑了其餘三諦，因為行相難以知曉。或者身見和邊見，聽到說滅道二諦。
【English Translation】 English version Separation from the two graspings (taking as real). It is because of the difference in grasping views. Separation from the two graspings is because of the difference between views and precepts.
The nine fetters (nine kinds of bondage of afflictions): In the Abhidharma, they are explained in eighty-nine ways, arising based on nine things, with detailed explanations as described there. Anger, jealousy, and stinginess are only related to the desire realm and are eliminated through the path of seeing and the path of cultivation. The remaining six fetters are related to the three realms (desire realm, form realm, formless realm). Therefore, the Abhidharma states: 'The fetter of attachment refers to the greed, etc., of the three realms.' The two doors of grasping views are explained separately because of their importance, singularity, and distinctiveness, as well as the different objects of attachment. Those who are jealous of others' glory do not value the true Dharma, and those who are stingy with possessions do not follow the path of detachment (from afflictions). Because these nine kinds of fetters widely give rise to unwholesome actions and do not practice various wholesome actions, the evil is very serious, capable of aggregating suffering, and difficult to liberate from, so they are specifically named 'fetters'.
In the twelve truths (the Four Noble Truths of suffering, origin, cessation, and path, each truth further divided into three aspects, totaling twelve characteristics), suffering and origin, cessation and path, are classified and explained in this way because of the difference between the conditioned and unconditioned fruits and causes. The fruit of the pervasive knowledge (obtained through pervasive understanding) that is heightened in the desire realm and the cessation and path truths revealed by that pervasive knowledge, pervasive knowledge refers to the path truth, and the fruit refers to the cessation truth, because the path truth is the fruit. What is revealed by pervasive knowledge is the essence of the path truth, because it is revealed as the path through one's own pervasive knowledge. Heightened in the desire realm refers to having the meaning of already having a cause, called heightened, which is obtained through the already arisen cause of practice, so it is called heightened. The essence is the cessation truth. Or, having the meaning of already having a fruit, called heightened, which refers to the path truth having the fruit of cessation. The term 'heightened' encompasses both the fruit and what is revealed by it. Pervasive knowledge is that, or that is heightened, called that pervasive knowledge. The rest can be inferred accordingly. Another explanation says that pervasive knowledge is the fruit path truth, and what is revealed by pervasive knowledge is the cessation truth. This explanation is incorrect because it does not follow the order. The four truths of the desire realm each have ten afflictions, which is the same in the Abhidharma and the Consciousness-Only school. Among the fifty-eight afflictions, the truth of suffering has ten, and the remaining three truths each have eight. The Consciousness-Only Treatise states: 'The truths of suffering and origin are the cause and basis of afflictions, and the truths of cessation and path are what afflictions fear.' Therefore, each of the four truths has ten. Separateness from emptiness (opposed to emptiness) and non-self (opposed to no-self) belong to the truth of suffering, so the remaining three truths each have eight. The truth of suffering has ten, or there is another explanation, each of the four truths has ten, not referring to each characteristic separately confusing and obstructing the truth, but referring to when afflictions arise, there are those that can confuse and obstruct the truth, so from the overall characteristics, each truth confuses four. It does not refer to the view of self and the view of extremes separately confusing the remaining three truths, because the characteristics are difficult to know. Or, the view of self and the view of extremes, upon hearing about the truths of cessation and path.
而生怖畏。恐我斷故。名迷滅道。理實但緣苦集諦起。總言述四諦。理實非三各具十行相。如唯識疏說。
薩迦耶見。說一切有部。經部。大乘。三釋皆別。如唯識疏 等隨觀執者。明見行相。於五蘊中。若自若共。平等觀察。隨彼所觀即執為我。
邊見之中。若分別不分別者。唯識第六有二說。一云。唯斷見。通此二門。一云。亦常見。引教及理廣如彼說。
見取中。以薩迦邊執見邪見等者。此明見取之境 所依者根 所緣者境 所因者種子。總執為勝及與能凈。二義具足方名見取行相。戒取亦然。所執見戒有差別故。分成二取。此中見取。但言為勝。不說能凈。戒取但說能凈解脫。不說為勝。唯識會云。影略說故。或隨轉門。不爾如何非滅計滅。非道計道說是邪見。非二取攝 為最為上勝妙第一者。執三界法。如次別故 即于彼見彼見隨行者。由諸戒取依前見取。妄執戒禁為勝能凈故。言于彼見。于者依義。非執彼見為戒取也。執隨順彼見所受。戒禁相應蘊等。為勝能凈。故言彼見隨行。或於彼見。即前見體。彼見隨行。即見相應。于者依義。依見及隨行所受戒禁。執之為勝凈。名戒禁取 為解脫為出離者。執三界法如次為戒取。如次為出離三界之因。
慢中於外及內高不勝劣者。于外
【現代漢語翻譯】 現代漢語譯本： 因而產生恐懼，害怕我會斷滅，這被稱為迷滅道（Mimiè Dào，迷失於寂滅之道）。實際上，這僅僅是由於苦集諦（Kǔjí Dì，苦諦和集諦）而生起。總的來說，就是闡述四諦（Sìdì，四聖諦）。實際上，並非三諦各自具備十種行相，正如《唯識疏》（Wéishì Shū，唯識論的疏解）所說。
薩迦耶見（Sàjiāyějiàn，有身見）。說一切有部（Shuō Yīqièyǒu Bù，一切有部）、經部（Jīng Bù，經量部）、大乘（Dàchéng，大乘佛教）對此的解釋各不相同，如《唯識疏》等所述。隨著觀想執著者的不同，所見的行相也不同。在五蘊（Wǔyùn，色、受、想、行、識）中，無論是自身的還是共同的，平等地觀察，隨著他所觀察的，就執著為『我』。
在邊見（Biānjiàn，邊見）中，對於分別與不分別，在《唯識》（Wéishì，唯識學）第六識中有兩種說法。一種說法是，只有斷見（Duànjiàn，斷滅見）才貫通這兩種情況。另一種說法是，也有常見（Chángjiàn，常見），引用的教義和道理廣泛地如彼處所說。
在見取（Jiànqǔ，見取見）中，以薩迦耶見、邊見、邪見（Xiéjiàn，邪見）等作為見取的對象。所依賴的是根（gēn，根），所緣的是境（jìng，境界），所因的是種子（zhǒngzǐ，種子）。總的來說，執著它們為殊勝的以及能夠清凈的。具備這兩種含義才可稱為見取的行相。戒取（Jièqǔ，戒禁取見）也是如此。由於所執著的見和戒有所差別，所以分成兩種取。這裡所說的見取，只是說它是殊勝的，沒有說它能清凈。戒取只是說它能清凈解脫，沒有說它是殊勝的。《唯識會》（Wéishì Huì，唯識論的會釋）說，這是省略的說法，或者說是隨順轉門。否則，如果不是將非滅計為滅，非道計為道，這就是邪見，不應被攝入二取之中。『為最為上勝妙第一』，是執著三界（Sānjiè，欲界、色界、無色界）的法，依次分別的緣故。『即于彼見彼見隨行』，由於諸戒取依賴於前面的見取，錯誤地執著戒禁為殊勝的、能夠清凈的，所以說『于彼見』，『于』是依的意思，並非執著那個見為戒取。執著隨順那個見所受的、與戒禁相應的蘊等，為殊勝的、能夠清凈的，所以說『彼見隨行』。或者『于彼見』，就是前面的見的本體，『彼見隨行』，就是與見相應的。『于』是依的意思，依靠見以及隨行所受的戒禁，執著它們為殊勝的、清凈的，名為戒禁取。『為解脫為出離』，是執著三界的法，依次為戒取，依次為出離三界的原因。
在慢（màn，慢）中，對於外在的和內在的，高不勝過低。
【English Translation】 English version: And thus generate fear, fearing that I will be cut off, which is called 'Mimiè Dào' (迷滅道, the path of being lost in extinction). In reality, this arises solely from the arising of the 'Kǔjí Dì' (苦集諦, the Truth of Suffering and the Truth of the Accumulation of Suffering). In general, it describes the Four Noble Truths ('Sìdì', 四諦). In reality, it is not that each of the three truths possesses ten aspects, as stated in the 'Wéishì Shū' (唯識疏, Commentary on the Consciousness-Only Treatise).
'Sàjiāyějiàn' (薩迦耶見, Sakkāya-ditthi, Self-view). The 'Shuō Yīqièyǒu Bù' (說一切有部, Sarvāstivāda), 'Jīng Bù' (經部, Sautrāntika), and 'Dàchéng' (大乘, Mahayana) have different interpretations of this, as described in the 'Wéishì Shū' and others. Depending on the observer's attachment, the perceived aspects differ. Within the 'Wǔyùn' (五蘊, Five Aggregates), whether one's own or common, observing equally, one clings to what is observed as 'I'.
Within 'Biānjiàn' (邊見, Extreme Views), regarding distinguishing and not distinguishing, there are two views in the sixth consciousness in 'Wéishì' (唯識, Consciousness-Only). One view is that only 'Duànjiàn' (斷見, annihilationism) encompasses both cases. The other view is that there is also 'Chángjiàn' (常見, eternalism), with extensive teachings and reasoning as described there.
Within 'Jiànqǔ' (見取, View Attachment), taking 'Sàjiāyějiàn', 'Biānjiàn', 'Xiéjiàn' (邪見, Wrong View), etc., as the objects of view attachment. What is relied upon is the 'gēn' (根, root), what is conditioned is the 'jìng' (境, object), and what is caused is the 'zhǒngzǐ' (種子, seed). In general, clinging to them as superior and capable of purification. Possessing both meanings is what constitutes the aspect of view attachment. 'Jièqǔ' (戒取, Morality Attachment) is also the same. Because the views and precepts that are clung to are different, they are divided into two attachments. Here, view attachment is only said to be superior, not that it can purify. Morality attachment is only said to purify and liberate, not that it is superior. The 'Wéishì Huì' (唯識會, Assembly of Consciousness-Only) says that this is an abbreviated explanation, or that it follows the turning gate. Otherwise, if it were not taking non-extinction as extinction and non-path as path, this would be wrong view and should not be included in the two attachments. 'Being the most supreme, excellent, and first', is clinging to the dharmas of the 'Sānjiè' (三界, Three Realms), in order, separately. 'Immediately in that view, following that view', is because all morality attachments rely on the preceding view attachment, falsely clinging to precepts as superior and capable of purification, therefore it is said 'in that view', 'in' means relying on, not clinging to that view as morality attachment. Clinging to the aggregates, etc., that follow that view and are in accordance with precepts, as superior and capable of purification, therefore it is said 'following that view'. Or 'in that view' is the essence of the preceding view, 'following that view' is corresponding to the view. 'In' means relying on, relying on the precepts received by the view and its followers, clinging to them as superior and pure, is called morality attachment. 'For liberation, for deliverance', is clinging to the dharmas of the Three Realms, in order, as morality attachment, in order, as the cause of deliverance from the Three Realms.
In 'màn' (慢, Conceit), regarding external and internal, high does not surpass low.
高下。于內勝劣。于外下者。謂卑慢。于外高者。謂餘三慢。增上邪慢我慢。不緣外故 于內勝者。謂六慢。執我高舉。無德謂有少德謂多等。皆內勝故。卑慢一種名內劣。不如他故。
疑中。唯用分別異覺為體者。唯識二說。一云。疑體即慧。毗助末底。是疑義故。末底般若。義無異故。猶豫簡擇。是疑義故。此名分別。異覺為體。故疑即慧。是彼證文二云不然。別有自性。五見世俗不說疑故。毗助若南。智應識故。由慧不決名為分別。異覺為體。性非即慧。
一種子隨逐故二由彼增上事故者。此釋隨眠義。由彼隨眠。世事中行。令有漏法皆有粗重無堪任性。障修行者及諸聖法故。言由彼增上事故。或由惑種發業潤生。招多生果。故名由彼種子增上事故。
由攝受現法鄙賤故者。由煩惱故。攝受現在賤色等法。成其鄙惡下賤法故。
又由七門一切煩惱于見及修能為障者。前六見道障。后一修道障。五十九云。薩迦耶見．邊見．邪見。名邪解了。迷四諦故。無明名不解了。疑是解了不解了。見取戒取及貪瞋慢。緣見為境。見所斷者。一切皆是邪了迷執。上來四門。總攝一切見斷惑盡。此等迷苦集諦者。是迷彼因依處行。迷滅道者。是迷彼怖畏生行。若修斷煩惱。名任運現行。
煩惱上
【現代漢語翻譯】 現代漢語譯本 高下。于內心生勝劣之感。對外表現為低下的，稱為卑慢（Bhimana，認為自己不如別人）。對外表現為高傲的，稱為其餘三種慢（Mana，驕慢）。增上慢（Adhimana，未得謂得）和邪慢（Mithyamana，無德謂有德）不緣于外，所以不屬於此類。
于內心生勝者，稱為六慢（六種慢的總稱）。執著于『我』高人一等，沒有功德卻認為自己有，只有少量功德卻認為自己有很多等等，這些都是內心生勝的表現。卑慢這一種被稱為內心低劣，因為覺得自己不如別人。
在『疑』（Vicikiccha，懷疑）中，只有用分別異覺作為本體的說法，唯識宗有兩種觀點。一種觀點認為，疑的本體就是慧（Prajna，智慧），毗助末底（梵文詞彙，意為智慧的助手）就是疑的意思。末底（梵文詞彙，意為智慧）和般若（Prajna，智慧）在意義上沒有區別。猶豫簡擇，是疑的含義，這被稱為分別。異覺作為本體，所以疑就是慧，這是他們的論證。另一種觀點認為不是這樣，疑有其自身的自性，五見（五種錯誤的見解）和世俗的說法中沒有提到疑。毗助若南（梵文詞彙，意為智慧的助手），智（Jnana，智慧）應該能夠識別。因為慧不能決斷，所以稱為分別，異覺作為本體，其自性不是慧。
『一種子隨逐故』，『二由彼增上事故』，這是解釋隨眠（Anusaya，煩惱的種子）的含義。由於隨眠的作用，在世事中活動，使得有漏法（具有缺陷的法）都具有粗重和不堪任性，障礙修行者和各種聖法。所以說『由彼增上事故』。或者由於惑的種子引發業和潤生，招感多生的果報，所以稱為『由彼種子增上事故』。
『由攝受現法鄙賤故』，由於煩惱的緣故，攝取現在低賤的色等法，成就其鄙惡的法。
又通過七種途徑，一切煩惱對於見道和修道都能成為障礙。前六種是見道所斷的障礙，后一種是修道所斷的障礙。《五十九論》中說，薩迦耶見（Satkayadristi，有身見）、邊見（Antagrahadristi，邊執見）、邪見（Mithyadristi，邪見）被稱為邪解了，因為迷惑了四諦（Aryasatya，四聖諦）。無明（Avidya，無明）被稱為不解了。疑（Vicikiccha，懷疑）是解了和不解了。見取見（Dristiparamarsa，見取見）、戒禁取見（Silavrataparamarsa，戒禁取見）以及貪（Raga，貪慾）、嗔（Dvesha，嗔恨）、慢（Mana，驕慢），以見為境界，是見所斷的。一切都是邪了迷執。以上四種途徑，總攝了一切見斷惑。這些迷惑苦集諦（Duhkha-samudaya，苦集二諦）的，是迷惑它們的因、依處和行相。迷惑滅道諦（Nirodha-marga，滅道二諦）的，是迷惑它們的怖畏和生行。如果是修道所斷的煩惱，稱為任運現行。
煩惱上 煩惱上
【English Translation】 English version Superiority and inferiority. Internally, feeling superior or inferior. Externally inferior is called Bhimana (humility, thinking oneself inferior to others). Externally superior is called the remaining three Manas (pride). Adhimana (exaggerated pride, claiming attainment without it) and Mithyamana (false pride, claiming virtues one doesn't possess) are not related to external factors.
Internally feeling superior is called the six Manas (the general term for six types of pride). Holding onto the idea that 'I' am superior, claiming virtues without having them, or claiming to have many virtues when only having a few, are all expressions of internal superiority. Bhimana is called internal inferiority because one feels inferior to others.
Regarding 'Vicikiccha' (doubt), only the view that uses differentiated perception as its essence has two perspectives in Vijnanavada (Yogacara). One view is that the essence of doubt is Prajna (wisdom), with 'Vibhajja-mati' (a Sanskrit term, meaning the assistant of wisdom) being the meaning of doubt. 'Mati' (a Sanskrit term, meaning wisdom) and Prajna (wisdom) are not different in meaning. Hesitation and discernment are the meanings of doubt, which is called differentiation. Differentiated perception is the essence, so doubt is wisdom, which is their argument. The other view is that it is not so; doubt has its own self-nature. The five views (five incorrect views) and worldly sayings do not mention doubt. 'Vibhajja-jnana' (a Sanskrit term, meaning the assistant of wisdom), Jnana (wisdom) should be able to recognize it. Because wisdom cannot make a decision, it is called differentiation, with differentiated perception as its essence, and its nature is not wisdom.
'Because one seed follows,' 'Two, because of its intensifying cause,' this explains the meaning of Anusaya (latent tendencies, seeds of afflictions). Due to the function of Anusaya, activities in worldly affairs cause defiled dharmas (conditioned phenomena) to have heaviness and unsuitability, obstructing practitioners and various sacred dharmas. Therefore, it is said 'because of its intensifying cause.' Or because the seeds of delusion initiate karma and moisten rebirth, inviting the result of multiple lives, so it is called 'because of the intensifying cause of the seed.'
'Because of accepting base present dharmas,' due to afflictions, one accepts base present dharmas such as form, completing their base and evil dharmas.
Furthermore, through seven doors, all afflictions can be obstacles to the path of seeing and the path of cultivation. The first six are obstacles to the path of seeing, and the last one is an obstacle to the path of cultivation. The Fifty-Nine Treatise says that Satkayadristi (view of self), Antagrahadristi (extreme view), and Mithyadristi (wrong view) are called incorrect understanding because they are deluded about the Four Noble Truths (Aryasatya). Avidya (ignorance) is called non-understanding. Vicikiccha (doubt) is understanding and non-understanding. Dristiparamarsa (view of holding to views), Silavrataparamarsa (view of holding to precepts), as well as Raga (greed), Dvesha (hatred), and Mana (pride), take views as their object and are severed by seeing. Everything is incorrect understanding and attachment. The above four doors encompass all afflictions severed by seeing. Those who are deluded about Duhkha-samudaya (the truths of suffering and its origin) are deluded about their cause, basis, and characteristics. Those who are deluded about Nirodha-marga (the truths of cessation and the path) are deluded about their fear and arising characteristics. If it is an affliction severed by cultivation, it is called spontaneous manifestation.
Afflictions above Afflictions above
品中。謂猛利相及尤重相者。即舊所言利而勤也。堅執不捨名尤重故。單猛利。單尤重。或俱。皆上品。或此唯取俱。非單起由相續故者謂貪等行諸根成熟少年盛壯無涅槃法者。貪行瞋行癡行等分行。此等諸根成熟。名煩惱相續。在何身起。謂少年盛壯。及無涅槃法者身之所起 由事故者。依三種事中所起煩惱。名為上品相 究竟故者。最初聖道究竟所害。七倒中。想倒。以於四境所起妄想。想數為體。五十三云。謂諸愚夫。無所知曉。隨無明起非理作意。于所緣境。無常等計常等。取相而轉。是名想倒。故以想為體。
見倒。即以妄想境中。忍可欲樂。建立執著。三見一少分為性。謂身見常見見戒取。如文自說 心倒。即以除前諸見。所餘貪等煩惱為性。能染惱心故名心倒。此心倒云。謂即于彼所執著中。貪等煩惱 有說心倒體唯是貪。染心勝故。言貪等者。等取一切貪。非離貪外等余瞋等。五十三云。此想顛倒。諸在家者。能發心倒一分。出家者。能發見倒。想體非倒。由妄取相。以為總門。在家出家。依之方起心倒見倒。故與倒名。論解根本自體等流合。解見心二倒之體。想體非倒。故不重釋。俱舍論說。四顛倒自體。謂從於三見。唯倒推增故。想心隨見力。彼說常見為常倒。計凈計樂。俱為見取。有身
【現代漢語翻譯】 現代漢語譯本：在『品』（Guna）中，所謂的『猛利相』（adhimātra-lakṣaṇa）和『尤重相』（adhimātra-guru-lakṣaṇa），就是舊譯中所說的『利而勤』。堅決執著不放，就叫做『尤重』。單獨的『猛利』，單獨的『尤重』，或者兩者都有，都屬於上品。或者這裡只取兩者都有的情況，因為不是單獨生起，而是由於相續的緣故。所謂貪等行為諸根成熟，少年盛壯，沒有涅槃之法的人，就是指貪行、瞋行、癡行、等分行。這些人的諸根成熟，就叫做煩惱相續。在什麼身體上生起呢？就是在少年盛壯，以及沒有涅槃之法的人的身體上所生起。由於事故的緣故，依靠三種事情中所生起的煩惱，叫做上品相。由於究竟的緣故，最初的聖道究竟所要斷除的。七倒（sapta viparyāsāh）中，想倒（saṃjñā-viparyāsa），是因為對於四境（catvāri āyatanāni）所生起的妄想，以想數（saṃjñā）為本體。《五十三云》說：『那些愚夫，無所知曉，隨著無明（avidyā）生起非理作意（ayoniśo manaskāra），對於所緣境（ālambana），將無常等計為常等，取相而轉，這就叫做想倒。』所以以想為本體。 見倒（dṛṣṭi-viparyāsa），就是以妄想境中，忍可欲樂，建立執著，以三見（trayo dṛṣṭayaḥ）和一少分為自性，也就是身見（satkāya-dṛṣṭi）、常見（śāśvata-dṛṣṭi）、見取（dṛṣṭi-parāmarśa）和戒禁取（śīla-vrata-parāmarśa）。就像經文自己所說的那樣。心倒（citta-viparyāsa），就是以除去前面所說的各種見，剩餘的貪等煩惱為自性，能夠染污惱亂心，所以叫做心倒。這個心倒說，就是在他們所執著的事物中，產生貪等煩惱。有人說心倒的本體只是貪，因為貪染污心最為強烈。說『貪等』，是包括一切貪，不是離開貪之外，還有其他的瞋等。《五十三云》說：『這種想顛倒，在家的人，能夠引發心倒的一部分，出家的人，能夠引發見倒。』想的本體不是倒，因為妄取相，作為總的門徑，在家和出家的人，依靠它才生起心倒和見倒，所以才給它倒的名稱。論解釋根本自體等流結合。解釋見倒和心倒的本體，想的本體不是倒，所以不再重複解釋。《俱舍論》（Abhidharmakośa）說，四顛倒（catvāri viparyāsāḥ）的自體，是從三見中，只有倒推增的緣故。想和心隨著見的力量。那裡說常見為常倒，計凈計樂，都為見取，有身。
【English Translation】 English version: In the 『Guna』 (quality), the so-called 『adhimātra-lakṣaṇa』 (intense aspect) and 『adhimātra-guru-lakṣaṇa』 (extremely heavy aspect) are what the old translation referred to as 『sharp and diligent』. Firmly clinging without letting go is called 『extremely heavy』. A single 『intense』, a single 『extremely heavy』, or both, all belong to the superior category. Or here, only the case where both are present is considered, because it does not arise alone but due to continuity. The so-called roots of greed and other behaviors maturing, young and vigorous, without the Dharma of Nirvana, refers to those with greedy conduct, angry conduct, ignorant conduct, and equal conduct. The maturation of these people's roots is called the continuation of afflictions. In what body does it arise? It arises in the bodies of the young and vigorous, and those without the Dharma of Nirvana. Due to the cause of events, the afflictions that arise in the three types of events are called superior aspects. Due to the ultimate, what the initial holy path ultimately seeks to eliminate. Among the seven inversions (sapta viparyāsāh), the perception inversion (saṃjñā-viparyāsa) is due to the false thoughts that arise regarding the four objects (catvāri āyatanāni), with perception (saṃjñā) as its essence. The Fifty-Three Sutra says: 『Those foolish people, without any knowledge, give rise to irrational attention (ayoniśo manaskāra) following ignorance (avidyā), regarding the objects of perception (ālambana), considering impermanent things as permanent, etc., grasping at appearances and revolving around them, this is called the perception inversion.』 Therefore, it takes perception as its essence. The view inversion (dṛṣṭi-viparyāsa) is to approve of desires and pleasures in the realm of false thoughts, establishing attachments, with the three views (trayo dṛṣṭayaḥ) and a small portion as its nature, which are the view of self (satkāya-dṛṣṭi), the view of permanence (śāśvata-dṛṣṭi), the holding to views (dṛṣṭi-parāmarśa), and the holding to precepts and vows (śīla-vrata-parāmarśa). Just as the scripture itself says. The mind inversion (citta-viparyāsa) is to take the remaining greed and other afflictions, after removing the aforementioned views, as its nature, which can defile and trouble the mind, so it is called the mind inversion. This mind inversion says that in the things they are attached to, greed and other afflictions arise. Some say that the essence of the mind inversion is only greed, because greed defiles the mind most strongly. Saying 『greed, etc.』 includes all greed, not apart from greed, there are other anger, etc. The Fifty-Three Sutra says: 『This perception inversion, for those who are at home, can trigger a part of the mind inversion, and for those who have left home, can trigger the view inversion.』 The essence of perception is not an inversion, because falsely grasping at appearances, as a general gateway, those at home and those who have left home, rely on it to give rise to the mind inversion and the view inversion, so it is given the name of inversion. The treatise explains the combination of the root essence and the outflow. It explains the essence of the view inversion and the mind inversion, the essence of perception is not an inversion, so it is not repeated. The Abhidharmakośa says that the essence of the four inversions (catvāri viparyāsāḥ) is only due to the inverted increase from the three views. Perception and mind follow the power of views. There it says that the view of permanence is the inversion of permanence, and considering purity and pleasure are both holding to views, having a body.
見為我倒。要具三因勝者成倒。一一向倒故。簡戒禁取。緣少凈故。二推度性故。簡非見戒。三妄增益故。簡斷見。邪見非妄增益。無門轉故。所餘受等。非世極成。世間但說想心見倒。不說貪等。故余非倒。今此不然。一倒依。二倒體。所依想勝。受等非倒。顯出家者增益見名倒故。斷邪非倒。諸在家者。煩惱亂心。或多由貪。難可解脫故。說一切惑貪為倒故 倒體中。唯分心見。顯揚論說。由四因緣起於四顛。故余非倒。此中心倒通緣四貪。下文但言貪通二種不說常我亦起貪者。從勝說故。我常見俱亦有貪故。諸文皆說於四境貪。名心倒故。世間多於樂凈偏起。非實唯二。不爾如何言即于彼彼前四倒。見所執中貪等為性 見取是不凈凈倒戒取是于苦樂倒者。隨其所應。緣見緣戒。及相應法。為勝能凈。故是二取。不爾便成邪見所攝 想心見三。皆通四種。四無別體。且於四見倒中。常我通見修。中二唯見斷。想心二倒。隨應通二。如其所應觀自相引。成於本等流。廣如對法第二。及第十卷疏釋。
煩惱差別有二。初釋名。后出體初中有三。一標。二別釋二十六門。三結 增上種子之所隨逐名隨眠者。不但本或微細隨增。亦勝種子之所隨逐。又即七種與余為因。故名種子。常遂行者七號隨眠 邪行方便故名為
【現代漢語翻譯】 現代漢語譯本： 將『見』視為『我』是顛倒的。要具備三種原因才能成為顛倒。一是完全顛倒，因此排除『戒禁取』（認為持戒和苦行可以達到解脫的錯誤見解），因為它所緣的是少許清凈。二是推度的性質，因此排除非『見』的『戒』。三是虛妄的增益，因此排除『斷見』（認為人死後一切皆無的錯誤見解）。『邪見』（不正確的見解）不是虛妄的增益，因為它沒有入門的途徑。其餘的『受』（感受）等，不是世間普遍認可的。世間只說『想』（想像）、『心』（心識）、『見』（見解）的顛倒，不說『貪』（貪慾）等，所以其餘的不是顛倒。現在這裡不是這樣，一是顛倒所依賴的，二是顛倒的本體。所依賴的是『想』最為突出，『受』等不是顛倒。顯現出家之人增益『見』名為顛倒的緣故。『斷見』和『邪見』不是顛倒。那些在家之人，煩惱擾亂內心，大多由於『貪』，難以解脫，所以說一切迷惑都以『貪』為顛倒。在顛倒的本體中，只區分『心』和『見』。《顯揚論》說，由四種因緣產生四種顛倒，所以其餘的不是顛倒。這裡『心』的顛倒普遍緣於四種『貪』。下文只說『貪』普遍有兩種，不說『常』（永恒）和『我』（自我）也生起『貪』，是從突出的方面來說的。『我見』和『常見』都也有『貪』的緣故。各種經文都說對於四種境界的『貪』，名為『心』的顛倒。世間大多對於『樂』（快樂）和『凈』（清凈）偏頗地生起貪愛，並非真實只有這兩種。不然，如何說就在那彼前四種顛倒中，『見』所執著的以『貪』等為體性？ 『見取』（固執己見的錯誤見解）是不凈為凈的顛倒，『戒取』（固執于不正確的戒律的錯誤見解）是于苦為樂的顛倒。隨著他們所適應的情況，所緣的『見』和所緣的『戒』，以及相應的法，作為殊勝的能夠清凈的法，所以是這兩種『取』。不然，便成為『邪見』所攝。 『想』、『心』、『見』三種，都普遍有四種顛倒。四種顛倒沒有別的本體。且在四種『見』的顛倒中，『常』和『我』通於『見』和『修』（修行），中間兩種唯有『見』才能斷除。『想』和『心』兩種顛倒，隨著所適應的情況通於兩種。如其所適應的情況觀察自相的牽引，成為本等流。廣泛的內容如《對法》第二卷，以及第十卷的疏釋。 煩惱的差別有二，首先解釋名稱，然後說明本體。首先在名稱中有三，一是標示，二是分別解釋二十六門，三是總結。增上種子的所隨逐，名為『隨眠』（煩惱的潛在狀態），不但是根本或者微細的隨增，也是殊勝的種子所隨逐。又即是七種與其餘的法作為原因，所以名為種子。常常隨行者，七種煩惱被稱為『隨眠』。 邪行的方便，所以名為...
【English Translation】 English version: Seeing 『self』 in what is not self is a reversal. To be a reversal, it must fulfill three conditions. First, it is a complete reversal, thus excluding 『śīlāvrata-parāmarśa』 (clinging to rites and rituals as a means of liberation), because it is based on a small amount of purity. Second, it is of a speculative nature, thus excluding 『śīla』 (moral conduct) that is not a 『view』. Third, it is a false augmentation, thus excluding 『uccheda-dṛṣṭi』 (the view of annihilationism). 『Mithyā-dṛṣṭi』 (wrong view) is not a false augmentation because it has no way to enter. The remaining 『vedanā』 (feeling) etc., are not universally recognized in the world. The world only speaks of the reversals of 『saṃjñā』 (perception), 『citta』 (mind), and 『dṛṣṭi』 (view), and does not speak of 『rāga』 (greed) etc., so the rest are not reversals. But this is not the case here. First, there is what the reversal relies on, and second, there is the essence of the reversal. What it relies on is 『saṃjñā』 which is the most prominent, 『vedanā』 etc. are not reversals. It is evident that for those who have left home, augmenting 『view』 is called a reversal. 『Uccheda-dṛṣṭi』 and 『mithyā-dṛṣṭi』 are not reversals. For those who are householders, their minds are disturbed by afflictions, mostly due to 『rāga』, which is difficult to be liberated from, so it is said that all delusions take 『rāga』 as a reversal. In the essence of reversal, only 『citta』 and 『dṛṣṭi』 are distinguished. The Yogācārabhūmi-śāstra says that four reversals arise from four causes, so the rest are not reversals. Here, the reversal of 『citta』 universally arises from the four 『rāga』. The following text only says that 『rāga』 is universal in two ways, and does not say that 『nitya』 (permanence) and 『ātman』 (self) also give rise to 『rāga』, because it is speaking from the prominent aspect. 『Ātma-dṛṣṭi』 and 『nitya-dṛṣṭi』 also have 『rāga』. All texts say that 『rāga』 towards the four objects is called the reversal of 『citta』. The world mostly gives rise to biased love for 『sukha』 (pleasure) and 『śubha』 (purity), and it is not really just these two. Otherwise, how can it be said that in those four reversals, what 『dṛṣṭi』 clings to takes 『rāga』 etc. as its nature? 『Dṛṣṭi-parāmarśa』 (clinging to views) is the reversal of seeing impurity as pure, and 『śīlāvrata-parāmarśa』 is the reversal of seeing suffering as pleasure. According to what they are adapted to, what is conditioned by 『dṛṣṭi』 and what is conditioned by 『śīla』, and the corresponding dharmas, are the superior dharmas that can purify, so they are these two 『parāmarśa』. Otherwise, they would be included in 『mithyā-dṛṣṭi』. The three, 『saṃjñā』, 『citta』, and 『dṛṣṭi』, all universally have four reversals. The four reversals have no other essence. And in the four reversals of 『dṛṣṭi』, 『nitya』 and 『ātman』 are common to 『dṛṣṭi』 and 『bhāvanā』 (cultivation), and the middle two can only be cut off by 『dṛṣṭi』. The two reversals of 『saṃjñā』 and 『citta』 are common to the two according to what is adapted to. As appropriate, observe the attraction of self-characteristics, and become the original equal flow. Extensive content is in the second volume of the Abhidharma, and the commentary of the tenth volume. The differences of afflictions are two, first explaining the name, and then explaining the essence. First, in the name, there are three, first is the indication, second is the separate explanation of the twenty-six doors, and third is the conclusion. What is followed by the increasing seed is called 『anuśaya』 (latent tendency of affliction), not only the root or subtle increase, but also what is followed by the superior seed. And the seven kinds are the cause for the remaining dharmas, so they are called seeds. The seven afflictions that always follow the practitioner are called 『anuśaya』. The means of wrong conduct, so it is called...
軛者。如世車軛于車。為車方便道引于車。今此亦然。三業邪行。如車之體。四軛能引以為方便。軛造惡者不越邪路。能導惡生名邪行方便 覆真實義名蓋者。若依第二帙等解。蓋覆其心。今說由此不證實義。亦不相違 不靜相故遠所隨故名箭者。恒動不安名不靜相。遠逐行者以為損傷。名遠所隨。假喻稱箭 能攝依事故名所有者。對法論云。由多積集所有資具。恒與怖怨等共相應故。彼說有外。此言依事能攝。有內所依身。及外資具事。狹寬義別。亦不相違。此等釋名。如對法第七。及九十八。或有不同。恐繁故止。讀者應知。
唯七名隨眠者。根本說七。隨增義勝故。八十九說煩惱種子。皆名隨眠。由三品別。故唯立七。由未離欲立欲貪。由已離欲立有貪。由俱品故立餘五。以此總攝一切煩惱隨煩惱。唯三者。據勝說故。對法論說。一切煩惱皆名隨煩惱。有隨煩惱而非煩惱。隨煩惱生其義通故。
纏有八者。八十九說。一切煩惱由現行者。悉名為纏。然有八種。於四時中數數現行。故偏建立。對法論說。惛眠障止。引沉沒故。掉悔障舉。外引散故。嫉慳障舍。于自他利慳妒門中。數動心故。無慚無愧障凈尸羅。犯諸學處無羞恥故。更不立余忿覆等法。八十九說。障戒定慧及於利。而生慳嫉。
【現代漢語翻譯】 現代漢語譯本 『軛』(Yoke)就像世俗的車軛對於車輛一樣，是車輛方便行駛的引導。現在這裡也是這樣，身、口、意三業的邪惡行為，就像車的本體。四種『軛』能引導這些邪惡行為，使造惡者無法脫離邪路，能夠引導產生惡果，這就被稱為『邪行方便』。 『蓋』(Covering)的意思是覆蓋真實意義。如果按照第二帙等的解釋，『蓋』是覆蓋其心。現在說因為這些『蓋』而不能證實真實意義，這兩種說法並不矛盾。 『箭』(Arrow)因為其『不靜相』(Non-stillness aspect)和『遠所隨』(Following from afar)而得名。恒常動搖不安，這叫做『不靜相』。遠遠地追逐行者，並造成損害，這叫做『遠所隨』。這裡用比喻的方式稱之為『箭』。 『所有』(Possessions)的意思是能夠攝取所依之事物。對法論中說，因為大量積聚『所有』的資具，總是與怖畏、怨恨等共同相應。那裡說的是外在的『所有』，這裡說的是能夠攝取所依之事物，包括內在所依之身體，以及外在的資具事物。狹義和廣義有所區別，因此並不矛盾。這些釋名，可以參考《對法論》第七和第九十八，或者有不同的解釋，因為內容繁多所以不再贅述，讀者應該瞭解。 只有七種被稱為『隨眠』(Latent tendencies)。根本上說有七種，因為隨之增長的意義更為突出。八十九種煩惱的種子，都可以稱為『隨眠』。由於三品的區別，所以只建立七種。因為沒有脫離慾望，所以立『欲貪』(Desire-attachment)。因為已經脫離慾望，所以立『有貪』(Existence-attachment)。因為屬於同一品類，所以立其餘五種。用這些總括一切煩惱和隨煩惱。只有三種，是根據最突出的來說的。對法論中說，一切煩惱都可以稱為隨煩惱，有隨煩惱而不是煩惱的情況，因為隨煩惱的產生，其意義是相通的。 『纏』(Entanglements)有八種。八十九種煩惱，由現行者，都可以稱為『纏』。然而有八種，在四個時段中頻繁現行，所以特別建立。對法論中說，『惛眠』(Sloth and torpor)障礙止觀，導致沉沒；『掉悔』(Restlessness and remorse)障礙舉觀，導致外散；『嫉慳』(Jealousy and miserliness)障礙佈施，在自己和他人利益的慳吝嫉妒方面，頻繁動心；『無慚無愧』(Shamelessness and lack of embarrassment)障礙清凈的戒律，因為觸犯各種學處而沒有羞恥之心。不再建立其餘的忿、覆等法。八十九中說，障礙戒、定、慧以及利益，而產生慳吝和嫉妒。
【English Translation】 English version 『Yoke』 (Yoke), like the yoke of a worldly carriage, guides the carriage for convenient travel. It is the same here. The evil actions of body, speech, and mind are like the body of the carriage. The four 『Yokes』 can guide these evil actions, preventing the evildoer from deviating from the evil path, and being able to lead to the production of evil consequences, which is called 『expedient means of evil conduct』 (邪行方便). 『Covering』 (Covering) means to cover up the true meaning. According to the interpretation in the second fascicle, etc., 『Covering』 covers the mind. Now it is said that because of these 『Coverings』, one cannot verify the true meaning, and these two statements are not contradictory. 『Arrow』 (Arrow) is named because of its 『non-stillness aspect』 (不靜相) and 『following from afar』 (遠所隨). Constant movement and restlessness is called 『non-stillness aspect』. Pursuing practitioners from afar and causing harm is called 『following from afar』. It is metaphorically called 『Arrow』 here. 『Possessions』 (Possessions) means being able to gather the things on which one relies. The Abhidharma-kosa says that because of the accumulation of 『Possessions』, one is always associated with fear, resentment, etc. It speaks of external 『Possessions』, while this speaks of being able to gather the things on which one relies, including the internal body and external material things. The difference between narrow and broad meanings is not contradictory. For these explanations, refer to the Abhidharma-kosa VII and XCIII, or there may be different explanations. Because of the large amount of content, I will not go into details, and the reader should understand. Only seven are called 『Latent tendencies』 (隨眠). Fundamentally, there are seven, because the meaning of increasing with them is more prominent. The seeds of the eighty-nine afflictions can be called 『Latent tendencies』. Due to the distinction of the three categories, only seven are established. Because one has not detached from desire, 『desire-attachment』 (欲貪) is established. Because one has detached from desire, 『existence-attachment』 (有貪) is established. Because they belong to the same category, the remaining five are established. These encompass all afflictions and secondary afflictions. Only three are mentioned, according to the most prominent ones. The Abhidharma-kosa says that all afflictions can be called secondary afflictions, and there are secondary afflictions that are not afflictions, because the meaning of the arising of secondary afflictions is interconnected. There are eight 『Entanglements』 (纏). The eighty-nine afflictions, by those who are manifest, can be called 『Entanglements』. However, there are eight that frequently manifest in the four periods, so they are specially established. The Abhidharma-kosa says that 『sloth and torpor』 (惛眠) obstructs calm abiding, leading to sinking; 『restlessness and remorse』 (掉悔) obstructs insight, leading to external scattering; 『jealousy and miserliness』 (嫉慳) obstructs giving, frequently moving the mind in terms of stinginess and jealousy towards one's own and others' benefits; 『shamelessness and lack of embarrassment』 (無慚無愧) obstructs pure precepts, because there is no shame in violating various precepts. The remaining dharmas such as anger and concealment are not established. Eighty-nine says that they obstruct precepts, concentration, wisdom, and benefits, and generate stinginess and jealousy.
暴流四中。欲暴流。以欲界。除外道所起。見及俱無明。所餘一切煩惱為性 有暴流。以色無色界。除外道所起見。及俱無明。所餘一切煩惱為性 見暴流。以三界外道所起見為性 無明暴流。以三界外道所起見相應無明為性。對法論說。初是習欲求者。第二是習有求者。后二是邪梵行求者。能依所依。相應道理故。八十九同 四軛亦然。體性無異。八十九說。上品煩惱名暴流等分行煩惱名軛。是二差別。
四取者。下第十卷。以四取能取之貪。而為自性。對法論說。初一即貪。后三如名以二取我見。而為自性。或彼四取體亦唯貪。彼云由貪著見。繫縛耽染為因。諸出家者。更相諍故。八十九說。依二品立二取。一在家立欲取。二出家外道等。立餘三取。若所取。若能取。若所為取。如是一切總說為取。四取為所取。取此四貪名能取。為得諸欲及受用起初取。貪利養恭敬故。為詰責他。免脫他難。起第二取。取諸禪定為所依止。起第三取。為欲分別作受果者。及為隨說流轉還滅士夫之相。起我語取。如是合名所為取。身護語護名戒。形貌飲食威儀行相名禁諦故住。故論說有我名我語。廣如彼釋 唯此初一。唯欲界系。后三通余 四系者。八十九云。唯依外道差別建立。對法論云。能為四種心亂因故。能障定身故
【現代漢語翻譯】 現代漢語譯本 四種暴流（Ogha）：欲暴流，以欲界（Kāmadhātu）中，除了外道（Tīrthika）所起的見解以及與其相應的無明（Avidyā）之外，其餘一切煩惱為自性。 有暴流，以色界（Rūpadhātu）和無色界（Arūpadhātu）中，除了外道所起的見解以及與其相應的無明之外，其餘一切煩惱為自性。 見暴流，以三界（Trailokya）中外道所起的見解為自性。 無明暴流，以三界中外道所起的見解相應的無明為自性。《對法論》（Abhidharma）說，初者是習欲求者，第二是習有求者，后二者是邪梵行求者。能依、所依、相應道理的緣故，八十九種煩惱相同。 四軛（Yoga）也是如此，體性沒有差異，八十九種煩惱的說法是，上品煩惱名為暴流，等分行煩惱名為軛，這是二者的差別。 四取（Upādāna）者，如下第十卷所述，以四取所能取之貪（Lobha），而為自性。《對法論》說，初一即是貪，后三如其名，以二取我見（Satkāyadṛṣṭi）而為自性。或者彼四取體也唯是貪，彼論說由貪著見解、繫縛耽染為因，諸出家者，更相諍論的緣故，八十九種煩惱的說法是，依二品立二取，一是在家者立欲取（Kāma-upādāna），二是出家外道等，立其餘三取。若是所取，若是能取，若是所為取，如是一切總說為取。四取為所取，取此四貪名為能取。爲了得到諸欲以及受用而生起初取，貪圖利養恭敬的緣故；爲了詰責他人、免脫他人之難，生起第二取；取諸禪定為所依止，生起第三取；爲了想要分別作受果者，以及爲了隨說流轉還滅士夫之相，生起我語取（Attavāda-upādāna），如此合名所為取。身護、語護名為戒，形貌、飲食、威儀行相名為禁諦故住，所以論說有我名為我語，詳細的解釋如彼論所述。唯有這初一取，唯是欲界所繫，后三取通於其餘界。 四系（Grantha）者，八十九種煩惱的說法是，唯依外道的差別而建立。《對法論》說，能為四種心亂之因的緣故，能障礙定身的緣故。
【English Translation】 English version The four floods (Ogha): The flood of desire (Kāma-ogha) has as its nature all the afflictions in the desire realm (Kāmadhātu), except for the views arising from non-Buddhists (Tīrthika) and the associated ignorance (Avidyā). The flood of existence (Bhava-ogha) has as its nature all the afflictions in the form realm (Rūpadhātu) and formless realm (Arūpadhātu), except for the views arising from non-Buddhists and the associated ignorance. The flood of views (Diṭṭhi-ogha) has as its nature the views arising from non-Buddhists in the three realms (Trailokya). The flood of ignorance (Avidyā-ogha) has as its nature the ignorance associated with the views arising from non-Buddhists in the three realms. The Abhidharma says that the first is for those who habitually seek desire, the second is for those who habitually seek existence, and the latter two are for those who seek wrong asceticism. Due to the reason of the support, the supported, and the association, the eighty-nine afflictions are the same. The four yokes (Yoga) are also like this, with no difference in nature. The eighty-nine afflictions are described as the superior afflictions being called floods, and the equal-acting afflictions being called yokes. This is the difference between the two. The four attachments (Upādāna), as mentioned in the tenth fascicle below, have greed (Lobha), which can be grasped by the four attachments, as their nature. The Abhidharma says that the first one is greed, and the latter three are as their names suggest, with the view of self (Satkāyadṛṣṭi) as their nature. Or perhaps the nature of these four attachments is only greed. The treatise says that because of greed, attachment to views, bondage, and addiction, the renunciants argue with each other. The eighty-nine afflictions are described as two attachments being established based on two categories: the attachment to desire (Kāma-upādāna) is established for laypeople, and the remaining three attachments are established for non-Buddhist renunciants, etc. Whether it is what is grasped, what can grasp, or what is taken for the sake of, all of this is generally called attachment. The four attachments are what is grasped, and taking these four greeds is called what can grasp. The first attachment arises to obtain desires and enjoyment, due to greed for profit and respect; the second attachment arises to rebuke others and to escape from the difficulties of others; the third attachment arises by taking the dhyanas as a basis; the attachment to the doctrine of self (Attavāda-upādāna) arises in order to distinguish those who receive the results, and to describe the aspects of the person who transmigrates and returns to extinction. Thus, this is collectively called attachment for the sake of. Protecting the body and protecting speech are called precepts, and appearance, diet, demeanor, and conduct are called abiding in the truth of prohibitions, so the treatise says that having a self is called the doctrine of self, as explained in detail in that treatise. Only this first attachment is confined to the desire realm, and the latter three attachments extend to the other realms. The four bonds (Grantha) are established only based on the differences of non-Buddhists, according to the eighty-nine afflictions. The Abhidharma says that they can be the cause of the four kinds of mental disturbances, and can obstruct the body of concentration.
不立余。由貪故。愛財為因。由嗔故。于斗諍事不正行為因。由戒禁取故。于難行戒禁苦惱為因。由見取故。不如正理推度境界為因。此由見取。依各別見。于所知境。起邪推構。妄生執著。謂唯此實。余並愚妄。故名此實執取身繫。由此四因。令心散亂。能障定心自性之身。故名身繫。非障色身。初二唯欲界。后二種通。或俱欲界。不善增故。
五蓋者。八十九說。違背五處立此五蓋。一在家位。欲境漂淪違背聖教。立貪慾蓋。二不堪同法教誡等故。違背勝法。立瞋恚蓋。三違奢摩他。立惛眠蓋。四違毗缽舍那。立掉悔蓋。五違背論議抉擇審慧聖教勝解。立疑蓋。對法亦說。障五位。謂樂出家位。覺邪行位。止舉舍位。廣如彼解。
三不善根。唯識說。具二義。一根本煩惱性。二遍六識故。余非不善根。生惡勝故唯在此三三漏。對法論說。依外門流注。立欲漏。依內門流注。立有漏。依彼二所依門流注。立無明漏。彼論意。顯欲界一切煩惱。除無明名欲漏。色無色界一切煩惱。除無明名有漏。三界無明名無明漏。然欲界四諦各十煩惱。修斷有六。色無色界五門。併除瞋。隨其所應。並諸隨惑。為彼漏體。五門種數不同小乘。六十四說。欲界一切煩惱。除諸外道妄見為依所生無明。餘名欲漏。色無色界一
【現代漢語翻譯】 現代漢語譯本： 不設立其餘的（身繫）。由於貪婪的緣故，以喜愛錢財為原因。由於嗔恨的緣故，以在爭鬥的事情中不正當行為為原因。由於戒禁取的緣故，以在難以實行的戒律禁令中感到痛苦為原因。由於見取的緣故，以不如正當的道理來推測衡量境界為原因。這（是）由於見取，依靠各自不同的見解，對於所認知的境界，產生錯誤的推測構造，虛妄地產生執著，認為只有這個是真實的，其餘的都是愚蠢虛妄的。所以名為『此實執取身繫』。由於這四種原因，使心散亂，能夠障礙定心的自性之身，所以名為『身繫』，不是障礙色身。最初的兩種（貪慾和嗔恚）只在欲界，后兩種（戒禁取和見取）是共通的，或者都在欲界，因為不善（的勢力）增長的緣故。
五蓋，在《八十九》中說，是違背五處而設立的這五蓋。第一，在家的位置，（心）在慾望的境界中漂流沉淪，違背聖教，設立貪慾蓋。第二，不能夠共同接受佛法的教誡等等，違背殊勝的佛法，設立嗔恚蓋。第三，違背奢摩他（śamatha，止），設立昏眠蓋。第四，違背毗缽舍那（vipaśyanā，觀），設立掉悔蓋。第五，違背論議、抉擇、審慎智慧、對聖教的殊勝理解，設立疑蓋。《對法論》也說，（五蓋）障礙五個位置，即樂於出家的位置，覺悟邪行的位置，止息、舉起、捨棄的位置，詳細的解釋如同那裡所說。
三種不善根，《唯識論》說，具備兩種含義：第一，是根本煩惱的性質；第二，是遍於六識的緣故。其餘的不是不善根，因為產生罪惡的力量殊勝的緣故，唯獨在此三種（貪、嗔、癡）。《對法論》說，依靠外門（六根）的流注，設立欲漏。依靠內門（意根）的流注，設立有漏。依靠那兩個所依賴的門（內外六處）的流注，設立無明漏。那部論的用意是，顯示欲界的一切煩惱，除了以外道妄見為依據所產生的無明，其餘的名為欲漏。色界和無色界的一切煩惱，除了無明，名為有漏。三界的無明名為無明漏。然而欲界的四諦各有十種煩惱，修斷的有六種。色界和無色界的五門，都除去嗔恨，根據它們所適應的情況，以及各種隨煩惱，作為那些漏的本體。五門的種類數量不同於小乘。《六十四》中說，欲界的一切煩惱，除了以外道妄見為依據所產生的無明，其餘的名為欲漏。色界和無色界一
【English Translation】 English version: No other fetters are established. Due to greed, the cause is the love of wealth. Due to hatred, the cause is improper conduct in matters of strife. Due to adherence to precepts and prohibitions (śīla-vrata-parāmarśa), the cause is suffering in difficult precepts and prohibitions. Due to clinging to views (dṛṣṭi-parāmarśa), the cause is measuring realms without proper reasoning. This is due to clinging to views, relying on individual views, generating incorrect inferences about the known realm, falsely creating attachments, believing that only this is real, and all others are foolish and false. Therefore, it is called 'clinging to the belief that this alone is real,' a bodily fetter. Due to these four causes, the mind becomes scattered, capable of obstructing the self-nature of the mind of concentration, hence it is called a 'bodily fetter,' not obstructing the physical body. The first two (greed and hatred) are only in the desire realm (kāma-dhātu), the latter two (adherence to precepts and prohibitions and clinging to views) are common, or both are in the desire realm, because unwholesome (forces) increase.
The five hindrances (pañca-nīvaraṇāni), as stated in the Eighty-Nine, are established in opposition to five places. First, in the position of a householder, (the mind) drifts and sinks in the realm of desires, opposing the holy teachings, establishing the hindrance of sensual desire (kāmacchanda). Second, being incapable of jointly receiving the teachings of the Dharma, etc., opposing the superior Dharma, establishing the hindrance of ill-will (vyāpāda). Third, opposing śamatha (calm abiding), establishing the hindrance of sloth and torpor (styāna-middha). Fourth, opposing vipaśyanā (insight), establishing the hindrance of restlessness and remorse (auddhatya-kaukritya). Fifth, opposing debate, discernment, careful wisdom, and superior understanding of the holy teachings, establishing the hindrance of doubt (vicikitsā). The Abhidharma also says that (the five hindrances) obstruct five positions, namely, the position of delighting in renunciation, the position of awakening to wrong conduct, the position of cessation, elevation, and relinquishment, as explained in detail there.
The three unwholesome roots (akuśala-mūla), as stated in the Vijñānavāda, possess two meanings: first, they are of the nature of fundamental afflictions; second, they pervade the six consciousnesses. The others are not unwholesome roots, because the power of generating evil is superior, only in these three (greed, hatred, and delusion). The Abhidharma states that, relying on the outflow from the external gates (the six sense organs), the outflow of desire (kāmāsava) is established. Relying on the outflow from the internal gate (the mind), the outflow of existence (bhavāsava) is established. Relying on the outflow from the gates on which those two depend (the internal and external six sense bases), the outflow of ignorance (avidyāsava) is established. The intention of that treatise is to show that all afflictions in the desire realm, except for ignorance arising from reliance on the false views of externalists, are called the outflow of desire. All afflictions in the form and formless realms, except for ignorance, are called the outflow of existence. The ignorance of the three realms is called the outflow of ignorance. However, in the desire realm, each of the Four Noble Truths has ten afflictions, and there are six to be abandoned through cultivation. The five gates of the form and formless realms all exclude hatred, according to what is appropriate for them, along with various secondary afflictions, as the substance of those outflows. The types and numbers of the five gates differ from the Theravada. The Sixty-Four states that all afflictions in the desire realm, except for ignorance arising from reliance on the false views of externalists, are called the outflow of desire. The form and formless realms one
切煩惱。除諸外道妄見為依所生無明。餘名有漏。三界外道妄見為依所生無明。名邪解脫欲無明漏。八十九說文雖少異。與對法同。對法意說。一切無明名無明漏。獨起相應勝多餘故。余能依惑立餘二漏。上下異故。六十四說。分別所起妄見為依所生無明。名邪解脫欲無明漏。余立餘二漏。不說一切癡為無明漏。據義各別。亦不相違。
拘礙亦三。謂貪瞋癡。由此三種起五拘礙。與對法同。依此五境生貪等三。拘礙於心。故對法說名心拘礙。上來所說煩惱門。對法顯揚瑜伽後文。皆具廣釋。恐厭文繁故略顯示。依前所引應勘尋之。
業雜染中。初問次答。答中有二。初列九門。后隨別釋 自性中。若法生時造作相起等者。此有三釋。一云。造作相者。謂加行業 身行語行於彼后時造作而轉者。即根本業道。初通三業。或唯意業。后復據重者。故唯身語。二云。造作相者。是表業。由彼生故。乃至造作而轉。是無表業。初通三業。五十三說。身語意三。皆有表故。后是無表業。此中有說。唯身語二有無表業。故此但言由彼生故。身行語行。于彼后時造作而轉。意業輕微。亦非色法不發無表。有說三業皆有無表。五十三說。十善業道百行所攝。皆名律儀。故三罰業中。意罰重故。意三業道。重前七故。亦有無
【現代漢語翻譯】 現代漢語譯本：
斷除煩惱。去除以外道虛妄見解為依靠所產生的無明（avidyā，對事物真相的迷惑）。其餘的稱為有漏（sāsrava，產生煩惱的事物）。三界（trailokya，欲界、色界、無色界）以外道虛妄見解為依靠所產生的無明，稱為邪解脫欲無明漏（mithyāvimokṣakāmatṛṣṇāvidyāsrava，錯誤的解脫慾望和無明煩惱）。八十九種說法文字上雖略有差異，但與《阿毗達磨》（Abhidharma，佛教哲學）的觀點相同。《阿毗達磨》的意思是說，一切無明都稱為無明漏，因為它是獨立產生且相應的，力量強大且數量眾多。其餘的能作為依靠的迷惑，則被立為其餘兩種漏（kāmāsrava，欲漏；bhavāsrava，有漏），因為它們在上地獄有所不同。六十四種說法認為，由分別心所產生的、以虛妄見解為依靠所產生的無明，稱為邪解脫欲無明漏。其餘的則被立為其餘兩種漏。這裡沒有說一切愚癡都是無明漏，而是根據意義上的差別來區分，因此並不矛盾。
拘礙也有三種，即貪（rāga，貪慾）、嗔（dveṣa，嗔恨）、癡（moha，愚癡）。由這三種產生五種拘礙（bandhana，束縛），與《阿毗達磨》的觀點相同。依靠這五種境界（色、聲、香、味、觸）產生貪等三種煩惱，從而拘礙內心，所以《阿毗達磨》中稱之為心拘礙。以上所說的煩惱門，在《阿毗達磨》、《顯揚聖教論》（Śāsanavyūha，佛教論著）、《瑜伽師地論》（Yogācārabhūmi-śāstra，佛教論著）的後文中，都有詳細的解釋。因為害怕文字繁瑣，所以這裡只是簡略地顯示出來。應該根據前面所引用的內容進行勘察。
在業雜染（karmasaṃkleśa，由業產生的染污）中，首先是提問，然後是回答。回答中有兩個部分，首先列出九個方面，然後分別解釋。在自性（svabhāva，事物本性）方面，如果某種法產生時，造作的相狀也隨之產生等，這裡有三種解釋。第一種解釋是，造作相是指加行（prayoga，努力），即身行（kāyakarma，身體行為）、語行（vācākarma，語言行為）在加行之後的某個時間造作而轉，這就是根本業道（mūlakarmapatha，根本的善惡行為）。最初是通指身、語、意三業（trikarma，身、語、意三種行為），或者僅僅是意業（manokarma，思想行為）。後來又根據重要的方面，所以只說是身語二業。第二種解釋是，造作相是指表業（vijñapti-karma，能表達意圖的行為），因為表業的產生，乃至造作而轉，指的是無表業（avijñapti-karma，不能表達意圖的行為）。最初是通指身、語、意三業。《五十三經》（Pañcatathāgata-sūtra，佛教經典）中說，身、語、意三業都有表業。後來指的是無表業。這裡有人說，只有身語二業有無表業，所以這裡只說因為表業的產生，身行語行，在表業之後的某個時間造作而轉。意業輕微，而且不是色法（rūpa，物質），所以不能引發無表業。有人說三業都有無表業。《五十三經》中說，十善業道（daśa kuśala karmapatha，十種善的行為）所包含的百行，都稱為律儀（saṃvara，戒律）。所以三罰業（tridaṇḍakakarma，三種懲罰性的行為）中，意罰（mano-daṇḍaka，思想上的懲罰）最為嚴重，意三業道（manas trikarmapatha，三種思想行為）比前七種（身語七業）更為重要，因此也有無表業。
【English Translation】 English version:
Cutting off afflictions. Eliminating the ignorance (avidyā, delusion about the true nature of things) that arises from relying on the false views of external paths (non-Buddhist doctrines). The rest are called 'with outflows' (sāsrava, things that generate afflictions). The ignorance that arises from relying on the false views of external paths outside the three realms (trailokya, the realm of desire, the realm of form, and the formless realm) is called 'ignorance-outflow of desire for false liberation' (mithyāvimokṣakāmatṛṣṇāvidyāsrava, the afflictions of wrong desire for liberation and ignorance). Although the wording of the eighty-nine kinds of statements differs slightly, they are the same as the views of the Abhidharma (Buddhist philosophy). The meaning of the Abhidharma is that all ignorance is called ignorance-outflow because it arises independently and correspondingly, and is powerful and numerous. The remaining delusions that can be relied upon are established as the remaining two outflows (kāmāsrava, outflow of desire; bhavāsrava, outflow of existence), because they differ in the upper and lower realms. The sixty-four kinds of statements hold that the ignorance arising from discrimination and relying on false views is called ignorance-outflow of desire for false liberation. The rest are established as the remaining two outflows. It does not say here that all delusion is ignorance-outflow, but distinguishes it according to the difference in meaning, so there is no contradiction.
There are also three kinds of hindrances (bandhana, fetters), namely greed (rāga, desire), hatred (dveṣa, aversion), and delusion (moha, ignorance). From these three arise five hindrances, which are the same as the views of the Abhidharma. Relying on these five objects (form, sound, smell, taste, touch) gives rise to the three afflictions of greed, etc., thereby hindering the mind, so in the Abhidharma they are called mental hindrances. The above-mentioned gate of afflictions is explained in detail in the later texts of the Abhidharma, the Śāsanavyūha (Buddhist treatise), and the Yogācārabhūmi-śāstra (Buddhist treatise). Because I am afraid that the text will be cumbersome, I will only show it briefly here. It should be examined according to the content quoted above.
In the impurity of karma (karmasaṃkleśa, defilement arising from karma), first there is a question, and then there is an answer. There are two parts to the answer: first, nine aspects are listed, and then they are explained separately. Regarding the nature (svabhāva, the inherent nature of things), if when a certain dharma arises, the aspect of creation also arises, etc., there are three explanations here. The first explanation is that the aspect of creation refers to effort (prayoga, exertion), that is, bodily action (kāyakarma, physical action), verbal action (vācākarma, speech action) that is created and transformed at some time after the effort, which is the fundamental path of action (mūlakarmapatha, fundamental good and evil actions). Initially, it refers to the three karmas of body, speech, and mind (trikarma, three actions of body, speech, and mind), or only mental karma (manokarma, thought action). Later, according to the important aspects, it is only said to be the two karmas of body and speech. The second explanation is that the aspect of creation refers to the revealing karma (vijñapti-karma, action that expresses intention), because the revealing karma arises, and even the creation and transformation refers to the non-revealing karma (avijñapti-karma, action that does not express intention). Initially, it refers to the three karmas of body, speech, and mind. The Pañcatathāgata-sūtra (Buddhist scripture) says that the three karmas of body, speech, and mind all have revealing karma. Later, it refers to non-revealing karma. Some people here say that only the two karmas of body and speech have non-revealing karma, so it is only said here that because the revealing karma arises, bodily action and verbal action are created and transformed at some time after the revealing karma. Mental karma is subtle and is not a form (rūpa, matter), so it cannot cause non-revealing karma. Some people say that the three karmas all have non-revealing karma. The Pañcatathāgata-sūtra says that the hundreds of practices contained in the ten wholesome paths of action (daśa kuśala karmapatha, ten kinds of wholesome actions) are all called discipline (saṃvara, precepts). Therefore, among the three punitive actions (tridaṇḍakakarma, three kinds of punitive actions), mental punishment (mano-daṇḍaka, mental punishment) is the most serious, and the three mental paths of action (manas trikarmapatha, three kinds of thought actions) are more important than the previous seven (seven actions of body and speech), so there is also non-revealing karma.
表。于理何違。意業無表。隨業道故。但有三支。此依三業通有無表。但說身語。非遮意無。三云造作相起者。發身語思。由彼生故等者。即身語業。發身語思之所生故。審決二思意相應故。作動意故。說名意業。動發勝思。發身語故。名身語業。或獨行思亦名意業。合十名業道。於五境中。色聲稱業。三非業者。無表示故。眼等五根不立業者。成業論說。有作用業無加行業故。成唯識成業等云。有三種思。十種業道皆思為性。釋身語意業。表無表名思業。思已業。業道定散無表大種造等。發業時節。大小不同。皆如彼疏及別章釋。下五十九六十卷中。當廣分別。身語二表以相表見。意表業者。見自證分證自證分。互各自表。如理應思。
業分別中有三。初標二二種。次別顯二二種差別。后結成三業。初二中補特伽羅。即具業者。復法差別。即彼業相廣釋二中。初補特伽羅。后法。初中復二。初不善業道十補特伽羅。后善業道。殺生有三。一總指經。二別牒釋。后結略義。別牒釋經九句。除總句故。殺產生業道究竟者。所殺者命斷已方成。非正死有俱死前死及自殺。非業道故。不爾便應皆成業道。
第三句。害極害執者。次有三故。別釋此三。
斷彼命故。謂害 解支節故。謂極害 計活命故。謂
【現代漢語翻譯】 現代漢語譯本 表。于理有何相違背之處呢？意業沒有表，因為它遵循業的道路。但意業有三個分支。這裡依據身、語、意三業，通說有表業和無表業。但只說身語二業，並非否定意業不存在。三云：『造作相起』，是指發起身語思，由它們產生等。即身語業是由發起身語思所產生的。審慮和決定的兩種思與意相應，因為它們是作動之意。所以稱為意業。動發強勝的思，能發起身語，所以稱為身語業。或者單獨執行的思也可稱為意業。合起來十者稱為業道。在五境中，色聲可稱為業，而香、味、觸不是業，因為它們沒有表。眼等五根不立為業的原因，成業論中說，因為它們有作用業，但沒有加行業。成唯識論和成業論等說，有三種思，十種業道都是以思為體性。解釋身語意業，表和無表名為思業。思已業、業道、定散、無表大種造等，以及發業的時節、大小不同，都如彼疏和別章所解釋。在下面的五十九卷和六十卷中，將會廣泛地分別解釋。身語二表以相來表示可見，意表業則是見自證分證自證分，互相各自表示，應當如理思維。
業分別中有三部分。首先標出兩種二種（補特伽羅和法），其次分別顯示兩種二種的差別，最後總結成三業。最初的二種中，補特伽羅（Pudgala，有情）即具有業者，復有法的差別，即彼業的相狀。廣泛解釋二種中，先說補特伽羅，后說法。最初的補特伽羅中又分二部分，首先是不善業道的十種補特伽羅，然後是善業道。殺生有三個方面：一是總的指經文，二是分別解釋，最後是總結略義。分別解釋經文有九句，除去總句。殺產生為業道究竟，是指被殺者的生命斷絕後才算完成。不是正死、有俱死、前死以及自殺，因為這些不是業道。否則，就應該都成為業道了。
第三句，『害極害執』，是因為有三種情況。分別解釋這三種情況：
斷彼命故，稱為害；解支節故，稱為極害；計活命故，稱為執。
【English Translation】 English version What contradiction is there in principle? Mental karma has no representation (表, biao), because it follows the path of karma. However, it has three branches. Here, based on the three karmas of body, speech, and mind, both representational and non-representational karmas are discussed. Although only body and speech karmas are mentioned, it does not deny the existence of mental karma. The San Yun (三云, Three Statements) says: 'Arising from creation,' which refers to initiating body, speech, and thought, and being produced by them. That is, body and speech karmas are produced by initiating body, speech, and thought. Deliberation and decisive thought are in accordance with the mind, because they are the intention of action. Therefore, they are called mental karma. The thought that strongly initiates can initiate body and speech, so it is called body and speech karma. Or solitary thought can also be called mental karma. Together, these ten are called the paths of karma. Among the five objects, form and sound can be called karma, while smell, taste, and touch are not karma, because they have no representation. The reason why the five roots such as the eyes are not established as karma is explained in the Cheng Ye Lun (成業論, Treatise on the Establishment of Karma), because they have functional karma but no additional karma. The Cheng Wei Shi Lun (成唯識論, Treatise on the Establishment of Consciousness-only) and Cheng Ye Lun state that there are three types of thought, and the ten paths of karma are all of the nature of thought. Explaining body, speech, and mental karma, representation and non-representation are called thought karma. Thought-already karma, paths of karma, fixed and scattered, non-representational great elements, creation, etc., as well as the timing and magnitude of initiating karma, are all explained in that commentary and separate chapters. In the following volumes fifty-nine and sixty, they will be extensively explained separately. The representations of body and speech are shown by visible forms, while mental karma is shown by the self-cognition portion cognizing the self-cognition portion, mutually representing each other. One should contemplate this reasonably.
There are three parts in the differentiation of karma. First, the two types of two (Pudgala and Dharma) are indicated. Second, the differences between the two types of two are separately shown. Finally, the three karmas are summarized. In the initial two types, Pudgala (補特伽羅, sentient being) is the one who possesses karma, and there is also the difference of Dharma, which is the characteristic of that karma. In the extensive explanation of the two types, first Pudgala is discussed, then Dharma. In the initial Pudgala, there are two parts: first, the ten Pudgalas of unwholesome karma paths, and then the wholesome karma paths. Killing has three aspects: first, a general reference to the sutra; second, separate explanations; and finally, a summary of the abbreviated meaning. There are nine sentences separately explaining the sutra, excluding the general sentence. Killing becomes the ultimate karma path when the life of the one killed is severed. It does not include righteous death, co-death, premature death, or suicide, because these are not karma paths. Otherwise, they should all become karma paths.
The third sentence, 'harming, extreme harming, clinging,' is because there are three situations. These three situations are explained separately:
Severing their life is called harming; dismembering their limbs is called extreme harming; clinging to the idea of living is called clinging.
執計執殺生。而活命故 有出家外道名曰無慚者。即尼揵子計。隨所住處百由旬內所有眾生。于彼作不殺成律儀。作殺成不律儀。百由旬外彼皆不成。經對治此說如是言一切有情所非唯百由旬 即彼外道復作是說等者。彼計草木皆悉有命。殺成業道。佛為治此。說如是言真實眾生所。殺樹木非業道 此即顯示真實福德遠離對治等者。此言定顯由殺有情是性罪故。亦以性戒真實福德。為遠離對治。故對法雲。殺生事者。謂有情數故。此前言一切有情所。殺草木等是遮罪故。亦以遮戒不實福德。為遠離對治故。此後言真實眾生所。又釋不須依性遮戒釋。此即顯示次前所說。無系外道二種對治。若不殺一切有情。何但百由旬內真實對治。若不殺草木。是非情故。名不實對治。顯二對治。外道二計。兩句之文。與前不同。所以曲示 如是所說諸句顯示加行殺害者。最極猛惡下七句。由起其心。加行勵力猛勇行殺。故名如是加行殺害。非是加行業道也 乃至極下捃多蟻者。此有二義。一者蟻卵。二折腳蟻。故存梵音。
別釋九句中。初七句名加行殺害。勵力殺故。次一句名無擇殺害。逢生即殺不簡釋故。后之一句名殺生時。從初斷命。未遇良緣受持戒等。常成殺生業道罪故。
結略義中。有三重。初攝九為四。次攝
【現代漢語翻譯】 現代漢語譯本： 執意計算著殺生，爲了活命的緣故，有一種出家外道名叫『無慚』（Ashramana，指沒有羞恥心的人）。他們是尼揵子（Nigantha，耆那教的別稱）的信徒，他們計算著，在他們所居住的地方百由旬（Yojana，古印度長度單位，約合7-15公里）範圍內，不殺生才能成就律儀（Śīla，戒律），殺生就違反律儀。超過百由旬範圍，殺生與否都不影響律儀的成就。經典爲了對治這種觀點，這樣說：『一切有情（Sattva，眾生）』，並非僅僅指百由旬範圍內的眾生。那個外道又進一步說，草木都有生命，殺害草木也會構成業道（Karma-patha，行為的道路，即產生業報的行為）。佛陀爲了對治這種觀點，這樣說：『真實的眾生』。殺害樹木不會構成業道。這顯示了真實的福德（Puṇya，功德）遠離對治等等。這句話明確顯示，因為殺害有情是自性罪（Prakṛti-sāvadya，本質上就是罪惡的行為），所以用自性戒（Prakṛti-śīla，本質上的戒律）和真實的福德來遠離對治。所以《對法》（Abhidharma，阿毗達摩，佛教論藏）中說：『殺生這件事，指的是有情眾生。』因此，前面說『一切有情』，殺害草木等是遮罪（Pratiṣedha-sāvadya，被禁止的罪行），所以用遮戒（Pratiṣedha-śīla，禁止性的戒律）和不真實的福德來遠離對治。因此，後面說『真實的眾生』。又解釋說，不需要依靠自性戒和遮戒來解釋。這顯示了前面所說的，無系外道（Asaṃsṛṣṭa-tīrthika，不相關的外道）的兩種對治。如果不殺害一切有情，為何僅僅百由旬範圍內才算是真實的對治？如果不殺害草木，因為草木不是有情，所以稱為不真實的對治。這顯示了兩種對治，外道的兩種計算。這兩句的文法與前面不同，所以特別地顯示出來。像這樣所說的這些句子，顯示了加行殺害者（Prayoga-ghātaka，通過行為殺害眾生的人）是最為兇猛惡劣的。下面的七句，因為生起殺心，通過行為努力猛烈地進行殺害，所以稱為加行殺害。但這不是加行業道。乃至最下面的『捃多蟻』（Kṛntānta，一種螞蟻）指的是，這裡有兩種含義：一是螞蟻卵，二是折斷腳的螞蟻，所以保留梵語音譯。 分別解釋這九句話。前七句稱為加行殺害，因為努力進行殺害。下一句稱為無擇殺害（Anapekṣa-ghātaka，不加選擇的殺害），遇到生命就殺，不加選擇。最後一句稱為殺生時，從一開始斷命，如果未遇到好的機緣受持戒律等，就會常常構成殺生的業道罪。 總結要義，有三重含義。首先，將九句歸納為四類，然後...
【English Translation】 English version: Intentionally calculating the act of killing for the sake of survival, there exists a renunciate heretic named 'Ashramana' (meaning one without shame). They are followers of the Niganthas (another name for Jainas), and they calculate that within a hundred Yojana (an ancient Indian unit of distance, approximately 7-15 kilometers) radius of their dwelling, refraining from killing establishes ethical conduct (Śīla), while killing violates it. Beyond this hundred Yojana radius, killing or not killing has no impact on the establishment of ethical conduct. Scriptures, in order to counter this view, state: 'All sentient beings (Sattva),' not just those within a hundred Yojana radius. That heretic further asserts that plants and trees possess life, and killing them constitutes a path of action (Karma-patha, the path of action that leads to karmic consequences). The Buddha, to counter this view, states: 'Real sentient beings.' Killing trees does not constitute a path of action. This demonstrates that genuine merit (Puṇya) is far from being counteracted, and so on. This statement clearly indicates that because killing sentient beings is an intrinsic offense (Prakṛti-sāvadya, an act that is inherently sinful), intrinsic precepts (Prakṛti-śīla, precepts that are inherent) and genuine merit are used to counteract it. Therefore, the Abhidharma (Buddhist philosophical treatises) states: 'The act of killing refers to sentient beings.' Hence, the earlier statement 'all sentient beings' implies that killing plants and trees is a prohibited offense (Pratiṣedha-sāvadya, an act that is forbidden), so prohibitive precepts (Pratiṣedha-śīla, precepts that prohibit) and unreal merit are used to counteract it. Therefore, the later statement refers to 'real sentient beings.' Furthermore, it explains that there is no need to rely on intrinsic and prohibitive precepts for explanation. This reveals the two counteractions of the unrelated heretics (Asaṃsṛṣṭa-tīrthika) mentioned earlier. If one does not kill all sentient beings, why is it that only within a hundred Yojana radius is it considered a genuine counteraction? If one does not kill plants and trees, it is called an unreal counteraction because plants and trees are not sentient beings. This reveals the two counteractions, the two calculations of the heretics. The grammar of these two sentences differs from the previous ones, so it is specially revealed. These sentences, as stated, reveal that those who kill through action (Prayoga-ghātaka, those who kill beings through action) are the most fierce and evil. The following seven sentences indicate that because they generate the intention to kill and vigorously engage in killing through action, they are called killing through action. However, this is not a path of action. Even the lowest 'Kṛntānta' (a type of ant) refers to two meanings here: one is ant eggs, and the other is ants with broken legs, so the Sanskrit transliteration is retained. Separately explaining these nine sentences. The first seven sentences are called killing through action, because they diligently engage in killing. The next sentence is called indiscriminate killing (Anapekṣa-ghātaka, killing without discrimination), killing any life encountered without selection. The last sentence is called the time of killing, from the initial act of taking life, if one does not encounter good opportunities to uphold precepts, etc., one will constantly create the karmic offense of killing. Summarizing the essential meaning, there are three aspects. First, the nine sentences are categorized into four types, then...
為三。后攝為一。攝為四中 殺生相貌者。是前第二句血涂其手 作用者。即第三句害極害執 因緣者。即第一句最極暴惡殺害之心正現在前 事用差別者。謂后六句。一無羞恥。二無哀愍。三一切有情所。四真實眾生所。五乃至極下捃多蟻等諸眾生所。六于殺生所若未遠離 又九為四中相貌。即第一句 作用。即第二第三句 因緣。即第四第五句 事用差別余之四句 第二攝九為三中。殺生如實者。即第一句 殺生差別者即次七句 殺所殺生名殺生者。即第九句。未受戒等起善已來行殺生者。常名殺生者。受戒等后不得彼名 攝九為一者。合名殺生補特伽羅。
不與取中亦三。初標總句。次別釋十四句。后略義結成 若積集若移轉者。穀麥等物名積聚。有情名移轉。或不離處名積聚。舉離本處名移轉 于閑靜處若生者。謂穀麥等不離本處。擁覆令生。集轉如前 若彼物主非先所與如酬債法者。如酬債法者。如酬債法名不與。非前先所與。如酬債相似。名為不與。若隨盜者所欲受用而棄捨之。名棄用。可無罪。不隨盜者所欲受用而棄故。名不棄取。長讀文勢義道便遠 饕餮者。貪財為饕。貪食為餮。謂雖勝他而為過失。垢所染者。雖復競諍而得彼財。財非己物。而諍取之。名不凈取。
略義結十四句有三
【現代漢語翻譯】 現代漢語譯本： 殺生分為三種情況。歸納為一種情況。或者歸納為四種情況。殺生的相貌，對應於前面第二句的『血涂其手』；作用，對應于第三句的『害極害執』；因緣，對應于第一句的『最極暴惡殺害之心正現在前』；事用差別，指的是後面的六句：一、無羞恥；二、無哀愍；三、一切有情眾生；四、真實眾生；五、乃至極小的螞蟻等眾生；六、對於殺生行為若未遠離。又將九種情況歸納為四種情況，相貌即第一句，作用即第二、第三句，因緣即第四、第五句，事用差別即剩餘的四句。第二種歸納方式是將九種情況歸納為三種情況，『殺生如實』對應第一句，『殺生差別』對應接下來的七句，『殺所殺生名殺生』對應第九句。未受戒等，從生起善心以來行殺生者，通常被稱為殺生者，受戒等之後則不再使用這個稱呼。將九種情況歸納為一種情況，統稱為殺生補特伽羅（pudgala，人）。
不與取（adattādāna，盜取）也分為三種情況。首先是總的概括，然後分別解釋十四句，最後簡略地總結含義。『若積集若移轉』，穀物麥子等物品稱為積聚，有情眾生稱為移轉。或者不離開原處稱為積聚，拿離原處稱為移轉。『于閑靜處若生者』，指的是穀物麥子等不離開原處，覆蓋使其生長，積聚和移轉如前所述。『若彼物主非先所與如酬債法者』，像酬債法一樣，指的是物主沒有事先給予。像酬債相似，稱為不與。如果盜取者隨意受用后丟棄，稱為『棄用』，可以無罪。如果不隨盜取者隨意受用而丟棄，稱為『不棄取』。如果拉長文句，文勢和意義就會變得遙遠。『饕餮』，貪財叫做饕，貪食叫做餮，指的是即使勝過他人，也會有過失。『垢所染者』，即使通過競爭爭奪而得到那些財物，但財物並非自己的，卻爭奪取得，稱為不凈取。
簡略地總結十四句，有三種情況。
【English Translation】 English version: Killing is divided into three categories. It can be summarized into one category, or into four categories. The appearance of killing corresponds to the second phrase 'blood smeared on the hands'; the action corresponds to the third phrase 'extreme harm and attachment'; the cause corresponds to the first phrase 'the most extremely violent and evil intention to kill is presently arising'; the differences in action and application refer to the following six phrases: one, without shame; two, without compassion; three, towards all sentient beings; four, towards real living beings; five, even towards the smallest ants and other creatures; six, if one has not turned away from the act of killing. Furthermore, the nine categories can be summarized into four: appearance is the first phrase, action is the second and third phrases, cause is the fourth and fifth phrases, and differences in action and application are the remaining four phrases. The second way of summarizing is to reduce the nine categories to three: 'killing as it truly is' corresponds to the first phrase, 'differences in killing' corresponds to the next seven phrases, and 'killing is named killing' corresponds to the ninth phrase. Those who have not taken vows, etc., and have been killing since the arising of good intentions, are generally called killers; after taking vows, etc., this term is no longer used. Summarizing the nine categories into one, they are collectively called a killing pudgala (person).
Taking what is not given (adattādāna, stealing) is also divided into three categories. First, there is a general summary, then a separate explanation of the fourteen phrases, and finally a brief summary of the meaning. 'If accumulating or transferring,' grains and wheat are called accumulation, sentient beings are called transferring. Or, not leaving the original place is called accumulation, taking away from the original place is called transferring. 'If growing in a quiet place,' refers to grains and wheat not leaving the original place, covering them to make them grow; accumulation and transferring are as described before. 'If the owner of the object has not given it beforehand, like the law of repaying debts,' refers to the owner not giving it beforehand, like the law of repaying debts. Similar to repaying debts, it is called not giving. If the thief uses it at will and then discards it, it is called 'discarding use,' and there may be no fault. If it is not discarded at the thief's will, it is called 'not discarding taking.' If the sentence is lengthened, the meaning and significance will become distant. 'Gluttony,' greed for wealth is called 'tāo' (饕), greed for food is called 'tiè' (餮), referring to having faults even when surpassing others. 'Those stained by defilements,' even if they obtain those possessions through competition and contention, but the possessions are not their own, yet they contend to obtain them, it is called impure taking.
Briefly summarizing the fourteen phrases, there are three categories.
。一由盜此故成不與取。即前初句於他所有。二若於是處如其差別如實劫盜者。謂次十一句。三由劫盜故得此過失者。即第十三十四兩句。又釋為五結。一由盜此故。結第五第六句。二若於是處。結初四句。三如其差別。結第八句已下乃至第十三句。四如實劫盜。結第七句。五由劫盜故得此過失。結第十四句。雖有此釋義乍難知。究義推文亦可悉矣 成不與取業道究竟者。要于本處。或生。或集。或復移轉。不爾便成不與取加行。故對法雲。究竟者謂取為己有。
欲邪行中。文亦有三。初標總句。次別釋十一句。后略結之。十一句者。一于諸父母等所守護。二自守護。三有治罰。四名障礙。此之四種並未適他。論束為三種守護。五他妻妾。六他所攝。七若由兇詐。八若由強力。九若由隱伏。十而行欲行。十一即於此事非理欲心。而行邪行 成邪欲業道究竟者。謂交會事成。此非己妻成於業道 非道者。此有三義。一非所行路。謂支分等。非產門。二非道數。過極五量。三非理道。謂加常法及一切男及不男。故五十九云。非交非量非理。及不應理男及不男 非處者。謂安佛法僧處。父母床廗地。不平等處等。僧伽藍等是 非時者。有病。懷孕。與兒乳等 三明六闇等。廣如五十九自解。此等所說。自妻妾所亦成業
【現代漢語翻譯】 現代漢語譯本：一、因為盜取，所以構成不與取（Adinnādāna，不予而取）。即前面第一句『於他所有』。二、如果在這個地方，如其差別，如實劫盜者。謂接下來十一句。三、因為劫盜，所以得到這種過失者。即第十三和十四兩句。又解釋為五種總結。一、因為盜取，所以總結第五和第六句。二、如果在這個地方，總結前四句。三、如其差別，總結第八句以下乃至第十三句。四、如實劫盜，總結第七句。五、因為劫盜，所以得到這種過失，總結第十四句。雖然有這種解釋，義理乍看難以理解，但深入研究文句也能明白大概。構成不與取業道究竟的條件是，必須在本處，或產生，或聚集，或轉移。否則就成為不與取加行（未完成的行為）。所以《對法論》說：『究竟者謂取為己有』。 欲邪行（Kāmesu micchācāra，邪淫）中，文句也有三部分。首先是總標一句，其次是分別解釋十一句，最後是簡略總結。這十一句是：一、對於父母等所守護的。二、自己守護的。三、有懲罰的。四、名為障礙的。這四種尚未屬於他人。論中歸納為三種守護。五、他人的妻妾。六、他人所攝持的。七、如果通過兇詐手段。八、如果通過強力手段。九、如果通過隱瞞手段。十、而行欲行。十一、即於此事非理欲心，而行邪行。構成邪欲業道究竟的條件是，交合之事完成。此非己妻，構成業道。非道者，這裡有三種含義。一、非所行路，指支分等，非產門。二、非道數，超過極五量。三、非理道，指增加常法以及一切男及不男。所以第五十九卷說：『非交非量非理，及不應理男及不男』。非處者，指安放佛法僧之處，父母床榻之地，不平等之處等。僧伽藍等是。非時者，指有病、懷孕、與兒乳等。三明六闇等，詳細內容如第五十九卷自解。這些所說，即使是對於自己的妻妾，也可能構成惡業。
【English Translation】 English version: One, because of stealing, it constitutes Adinnādāna (not giving and taking). That is, the first sentence 'belonging to others'. Two, if in this place, according to its differences, truly robbing. Referring to the next eleven sentences. Three, because of robbery, one obtains this fault. That is, the thirteenth and fourteenth sentences. It is also explained as five conclusions. One, because of stealing, it concludes the fifth and sixth sentences. Two, if in this place, it concludes the first four sentences. Three, according to its differences, it concludes from the eighth sentence down to the thirteenth sentence. Four, truly robbing, it concludes the seventh sentence. Five, because of robbery, one obtains this fault, it concludes the fourteenth sentence. Although there is this explanation, the meaning is difficult to understand at first glance, but in-depth study of the sentences can also reveal the general idea. The conditions for constituting the ultimate Adinnādāna karmic path are that it must be in this place, either produced, gathered, or transferred. Otherwise, it becomes an Adinnādāna preparatory act (unfinished action). Therefore, the Abhidharma says: 'The ultimate is to take it as one's own'. In Kāmesu micchācāra (sexual misconduct), the sentences also have three parts. First, there is a general statement, then a separate explanation of the eleven sentences, and finally a brief summary. These eleven sentences are: One, regarding those protected by parents, etc. Two, self-protected. Three, with punishment. Four, named as obstacles. These four have not yet belonged to others. The treatise summarizes them into three types of protection. Five, other people's wives and concubines. Six, possessed by others. Seven, if through malicious fraud. Eight, if through forceful means. Nine, if through concealment. Ten, engaging in sexual acts. Eleven, that is, in this matter, with an irrational desire, engaging in sexual misconduct. The condition for constituting the ultimate Kāmesu micchācāra karmic path is that the act of intercourse is completed. This is not one's own wife, constituting the karmic path. 'Non-path' has three meanings here. One, the non-pathway, referring to limbs, etc., not the birth canal. Two, the non-number of paths, exceeding the extreme five measures. Three, the non-rational path, referring to adding constant practices and all men and non-men. Therefore, the fifty-ninth volume says: 'Non-intercourse, non-measurement, non-reason, and unreasonable men and non-men'. 'Non-place' refers to places where the Buddha, Dharma, and Sangha are placed, the beds of parents, unequal places, etc. Such as Sangharama (monastery). 'Non-time' refers to being sick, pregnant, breastfeeding, etc. The three lights and six darknesses, etc., are explained in detail in the fifty-ninth volume. These statements, even with one's own wives and concubines, can constitute evil karma.
道。意樂重故。
略義中有三。一若彼所行。攝前六句。雖所行處亦成罪故。二若行差別。攝次三句。非理行故。三若欲邪行。攝后兩句。成業道故。或別句中。合成十句。初四合成三守護故。后七如前。
妄語亦三。如前應知。別句有十 若彼使者謂執理家。王所使故。或是官屬執理法司。或知平均議事違理立為斷事。名執理家 若已知者謂隨前三所經語言者。謂隨聞覺知三。所經語言而行妄語。其見下自別說。故三必然。此合名知。非四中知。彼知局故。此知寬故 妄語業道究竟者。對法論說。時眾及對言者領解。
略義中有四。一依處故。結初五句。二異說故。結次二句。三因緣故。結次二句。因自因他。四壞想故。結后一句。
離間語中亦三。別句有七。第三句喜別離。第四望別離。此二雖喜生。未生煩惱。第五于第三。第六于第四。此二句方煩惱生。第七句說。能離間語者。謂或不聞或他方便者。謂說語時。他令不聞。或他雖聞。而以方便不受其離間。此釋經中說離間語。非正釋業道。對法論說。此究竟者。謂所破領解。此中方便。他領解故。可是業道。他不聞者。但是業道加行故。此因通釋經。亦無失。或他方便者。令他說離間方便語。他未領解。及他不聞。此二並是業道加行
【現代漢語翻譯】 現代漢語譯本： 道。因為意樂很重要。
略義中有三個方面。一是如果他所做的事情，涵蓋了前面的六句話。即使是所做的事情也構成了罪過。二是如果行為有所差別，涵蓋了接下來的三句話，因為是不合理的行為。三是如果想要邪淫，涵蓋了後面的兩句話，因為構成了業道。或者在不同的句子中，合成了十句話。最初的四句合成了三種守護，後面的七句和前面一樣。
妄語也有三種，應該像前面那樣理解。不同的句子有十句。如果那個使者被稱為執理家（指掌管法律的人），因為是國王所派遣的。或者是官屬，掌管法律事務的官員。或者知道平均地議事，違背道理而做出決斷，被稱為執理家。如果已知者，指的是跟隨前面三種所經歷的語言的人。指的是跟隨聽聞、感覺、知曉這三種，所經歷的語言而說妄語。他的見解在下面會分別說明，所以這三種是必然的。這合起來叫做知，而不是四種知中的知，因為那種知是侷限的，這種知是寬泛的。妄語業道究竟的條件，在《對法論》中說，是當時的大眾和聽者理解了。
略義中有四個方面。一是依據處所，總結了最初的五句話。二是不同的說法，總結了接下來的兩句話。三是因緣，總結了接下來的兩句話，因為是自己或者他人造成的。四是破壞想法，總結了最後一句。
離間語中也有三種。不同的句子有七句。第三句是喜歡離間，第四句是希望離間。這兩種雖然喜歡，但還沒有產生煩惱。第五句是對於第三句，第六句是對於第四句，這兩句才產生了煩惱。第七句說，能夠說離間語的人，指的是或者不讓對方聽到，或者用其他方便。指的是說話的時候，讓其他人不聽到。或者其他人雖然聽到了，但是用方便不受他的離間。這是解釋經中所說的離間語，不是真正解釋業道。《對法論》中說，這種究竟的條件是，被破壞的人理解了。這裡面用方便，是因為他人理解了，所以是業道。他人沒有聽到，只是業道的加行。這個原因可以用來通釋經典，也沒有什麼缺失。或者用其他方便，讓他人說離間的方便語，他人沒有理解，以及他人沒有聽到，這兩種都是業道的加行。
【English Translation】 English version: The path. Because intention and motivation (意樂) are important.
In the summary of meaning, there are three aspects. First, 'if that which is done by him' encompasses the preceding six sentences. Even the place where the action is performed becomes a transgression. Second, 'if there is a difference in the action' encompasses the next three sentences, because it is an unreasonable action. Third, 'if there is a desire for wrong conduct' encompasses the last two sentences, because it constitutes a path of karma (業道). Alternatively, in different sentences, ten sentences are combined. The first four sentences combine into three protections, and the last seven sentences are the same as before.
False speech also has three aspects, which should be understood as before. There are ten different sentences. 'If that messenger is called a judge (執理家)' because he is dispatched by the king. Or he is an official, an officer in charge of legal affairs. Or he knows how to deliberate fairly, but makes decisions against reason, he is called a judge. 'If the one who knows' refers to those who follow the language experienced in the previous three ways. It refers to those who follow the language experienced through hearing, feeling, and knowing, and then speak falsely. His views will be explained separately below, so these three are necessary. This combined is called 'knowing,' not the 'knowing' among the four types of knowing, because that knowing is limited, while this knowing is broad. The conditions for the completion of the path of karma of false speech, as stated in the Abhidharma (對法論), are that the assembly and the listener understand.
In the summary of meaning, there are four aspects. First, based on the place, the initial five sentences are summarized. Second, different statements summarize the next two sentences. Third, the cause and condition summarize the next two sentences, because it is caused by oneself or others. Fourth, destroying the thought summarizes the last sentence.
Divisive speech also has three aspects. There are seven different sentences. The third sentence is 'delighting in separation,' and the fourth sentence is 'hoping for separation.' Although these two are delightful, they have not yet generated afflictions. The fifth sentence is 'regarding the third sentence,' and the sixth sentence is 'regarding the fourth sentence,' and these two sentences generate afflictions. The seventh sentence says that the one who can speak divisive speech refers to either not letting the other person hear, or using other means. It refers to when speaking, preventing others from hearing. Or even if others hear, they use means to not accept his divisive speech. This is explaining the divisive speech mentioned in the sutra, not truly explaining the path of karma. The Abhidharma says that the condition for its completion is that the one being harmed understands. The use of means here is because others understand, so it is a path of karma. If others do not hear, it is only an action leading to the path of karma. This reason can be used to generally explain the scriptures, and there is no loss. Or using other means, causing others to speak divisive speech conveniently, but others do not understand, and others do not hear, both of these are actions leading to the path of karma.
。因釋經文。亦非正釋業道。或有義言。但說離間言。若他不聞。及他聞已方便不受。皆是業道。此違抉擇第六十說此究竟。謂所破領解。故前說善。
結中有五句。一離間意樂結初句。二未壞方便結第二句。三已壞方便結第三第四句。四染污心結第五第六句。五他方便結第七句。此中有說。卒爾等五心中初心。即成業道。他領解故。若依此義。業道有通無記之性。說事未周。他不領解。故知但是染污心后。
粗惡語中。先首者。凡所說法。說趣涅槃最第一故。由此語故。以為先首。當趣涅槃。以相續故名無盡。以廣大故名無邊 即此最後又有三種等者。謂前三中。最後說法語中。前十二句中。攝先首美妙等八句。即諸經中。說佛說法有八語具。由持戒語令他歡喜具八語具。此八之中復分三故。此別諸句合十九句。初十二句合為三類。次四說有為行三世語。后三重攝前語。由辨諸句皆有曲結。故無略義。
綺語中有十二句。初五句名邪舉罪語。即是律中舉罪之者所具五德。次六句名邪說法語。后一句名放逸語。故略結言三時綺語。前粗惡語。及后綺語究竟者。謂發彼語。或有難言。妄語誑於他。他解成業道。離間破壞他。他壞業道成。答妄語本誑他。信與不信。但解皆業道。離間本離他。壞與不壞
【現代漢語翻譯】 現代漢語譯本：因為解釋經文，也不是真正解釋業道。或者有些話，只是說了離間的話。如果對方沒有聽到，或者聽到了之後想辦法不接受，都是業道。這與《抉擇》第六十所說相違背，這裡所說的究竟，是指所破除的領會，所以前面說的是正確的。
總結中有五句。第一句是離間的意樂總結。第二句是未破壞的方便總結。第三、四句是已破壞的方便總結。第五、六句是染污心的總結。第七句是他方便的總結。這裡有人說，突然等五種心中最初的心，就成為業道，因為對方領會了。如果按照這個意思，業道就具有通於無記的性質。說的事情沒有完備，對方沒有領會，所以知道只是染污心之後。
粗惡語中，首先說的是，凡是所說的法，都是說趣向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是最第一的。因為這個緣故，所以把這個語放在最前面。當趣向涅槃，因為相續的緣故，叫做無盡。因為廣大的緣故，叫做無邊。即此最後又有三種等，指的是前面三種中，最後說法語中，前十二句中，包含先首、美妙等八句。也就是在各種經典中，說佛（Buddha，佛教創始人）說法有八種語具。因為持戒語使他人歡喜，具備八種語具。這八種語具中又分為三種。這個區別的各種句子合起來有十九句。最初的十二句合為三類。其次四句說有為行三世語。最後三重總結前面的語。因為辨別各種句子都有曲折的總結，所以沒有省略的意思。
綺語中有十二句。最初五句叫做邪舉罪語，也就是律中舉罪的人所具備的五種德行。其次六句叫做邪說法語。最後一句叫做放逸語。所以簡略地總結為三時綺語。前面粗惡語，以及後面的綺語的究竟，指的是發出這些語。或者有人會問，妄語欺騙他人，他人理解了就成為業道。離間破壞他人，他人被破壞了業道就成立。回答是妄語本來就是欺騙他人，相信與不相信，只要理解了都是業道。離間本來就是離間他人，破壞與不破壞
【English Translation】 English version: Because of explaining the scriptures, it is not truly explaining the path of karma. Or some words are just saying divisive words. If the other party does not hear, or if they hear and try not to accept, they are all the path of karma. This contradicts what is said in the sixtieth chapter of 'Determination' (抉擇), which states that the ultimate here refers to the understanding that is to be broken down, so what was said earlier is correct.
There are five sentences in the conclusion. The first sentence is the conclusion of the intention of discord. The second sentence is the conclusion of the unbroken means. The third and fourth sentences are the conclusion of the broken means. The fifth and sixth sentences are the conclusion of the defiled mind. The seventh sentence is the conclusion of other's means. Some say here that the initial mind among the five minds such as suddenness becomes the path of karma because the other party understands it. According to this meaning, the path of karma has the nature of being connected to the unmarked. What is said is not complete, and the other party does not understand, so it is known that it is only after the defiled mind.
In harsh speech, the first is that all the Dharma (法，teachings) that is spoken is about going to Nirvana (涅槃, the state of liberation from the cycle of birth and death) as the most important. Because of this, this speech is placed at the forefront. When going to Nirvana, it is called endless because of continuity. It is called boundless because of its vastness. That is, at the end there are three kinds, referring to the last of the previous three, in the last saying of Dharma, the first twelve sentences include the first, beautiful and other eight sentences. That is, in various scriptures, it is said that the Buddha (佛, the founder of Buddhism) has eight qualities of speech when speaking the Dharma. Because holding precepts and speaking makes others happy, it has eight qualities of speech. These eight qualities of speech are further divided into three types. The various sentences of this distinction add up to nineteen sentences. The first twelve sentences are combined into three categories. The next four sentences speak of the three worlds of conditioned existence. The last three summarize the previous speech. Because distinguishing various sentences has tortuous conclusions, there is no meaning of omission.
There are twelve sentences in frivolous speech. The first five sentences are called evil accusation speech, which are the five virtues possessed by those who accuse in the precepts. The next six sentences are called evil speaking of Dharma. The last sentence is called negligent speech. Therefore, it is briefly summarized as frivolous speech at three times. The ultimate of the previous harsh speech and the subsequent frivolous speech refers to the utterance of these speeches. Or someone may ask, false speech deceives others, and if others understand it, it becomes the path of karma. Divisive speech destroys others, and if others are destroyed, the path of karma is established. The answer is that false speech is originally to deceive others, whether they believe it or not, as long as they understand it, it is the path of karma. Divisive speech is originally to separate others, whether it destroys or not.
。但解皆業道。
貪慾中 即此二種總名物者。謂財及具。此究竟者。謂凡彼所有。定當屬我。深生貪愛。非定屬心。輕非業道。
略義中 自性。謂初句 所緣。謂次二 行相。謂后一。
瞋恚中。有五句。初句瞋自性。餘四句瞋所緣。略無行相。不起即已。起即多成業道。故不說之。要于有情方成業道。非情即輕 究竟者。謂決定當害。今此略義。合準前貪。貪陳究竟。此中不說。合準於前。多分同故。易可知故。如前釋故。
邪見有三。一標總句。二顯十七別句。后略結 謂由三種意樂非撥施者。意樂謂無以財行施。意樂謂無清凈愛養父母等田。意樂謂無祭天祠祀。略舉火天類二天等 無妙行惡行中能治者。謂福業事。慳貪犯戒散亂等三。名所對除 已趣各別煩惱。寂靜名正至者。謂涅槃 正行者。謂道諦 在有學因中名此世間 在無學果時名彼世間 自士伕力之所作故名自然者。謂阿羅漢。由自士夫功力。而得此無學果。故名自然 通慧者謂第六者。漏盡通也。此上所撥無。真阿羅漢法。下所撥無。見修無學道。
略義有二。不結初二句 初謗因者。謂無施與等。及無妙行惡行 謗果可知 謗功用中有四。一攝植。謂無父。二任持。謂無母。三往來。謂無此世他世。四感生業
【現代漢語翻譯】 現代漢語譯本：但是，理解這些都是業道的範疇。
在貪慾中，『總名物者』指的是兩種東西：財產和器具。『此究竟者』指的是凡是他所擁有的，必定屬於我，並對此產生深深的貪愛。如果不是一定屬於自己的東西，心裡的貪愛較輕，則不構成業道。
在略義中，『自性』指的是第一句，『所緣』指的是第二、三句，『行相』指的是最後一句。
在瞋恚中，有五句話。第一句是瞋恚的自性，其餘四句是瞋恚的所緣。略義中沒有行相，因為不起瞋恚就沒事，一旦起了瞋恚，大多會構成業道，所以不說了。一定要針對有情眾生才能構成業道，針對非情之物則較輕。『究竟者』指的是決定要傷害對方。這裡的略義，可以參照前面的貪慾。貪慾中已經陳述了究竟，這裡就不再贅述，可以參照前面，因為大部分相同，容易理解，也如前面解釋的那樣。
邪見有三種。第一種是總標句，第二種是顯示十七種分別句，最後是略作總結。『由三種意樂非撥施者』，意樂指的是沒有用財物佈施的意願；意樂指的是沒有清凈地愛護供養父母等福田；意樂指的是沒有祭祀天神。這裡略舉了火天，可以類推到其他天神。『無妙行惡行中能治者』，指的是福業之事。慳貪、犯戒、散亂等三種，名為所對治。『已趣各別煩惱，寂靜名正至者』，指的是涅槃（Nirvana）。『正行者』，指的是道諦（Magga）。『在有學因中名此世間』，指的是此世間；『在無學果時名彼世間』，指的是彼世間。『自士伕力之所作故名自然者』，指的是阿羅漢（Arhat）。因為依靠自身的力量，而獲得這無學之果，所以名為自然。『通慧者謂第六者』，指的是漏盡通。上面所否定的，是沒有真正的阿羅漢之法。下面所否定的，是沒有見道、修道、無學道。
略義有二。沒有總結前兩句。首先是誹謗因，指的是沒有佈施等，以及沒有妙行惡行。誹謗果可以類推得知。誹謗功用中有四種。第一種是攝植，指的是沒有父親；第二種是任持，指的是沒有母親；第三種是往來，指的是沒有此世他世；第四種是感生業。
【English Translation】 English version: But understanding all these are categories of Karma paths.
In greed, 'general name of things' refers to two things: wealth and possessions. 'This ultimate' refers to everything he owns, which must belong to me, and deep attachment arises from this. If it is not something that necessarily belongs to oneself, the greed in the heart is lighter, and it does not constitute a Karma path.
In the brief meaning, 'nature' refers to the first sentence, 'object' refers to the second and third sentences, and 'aspect' refers to the last sentence.
In hatred, there are five sentences. The first sentence is the nature of hatred, and the remaining four sentences are the object of hatred. There is no aspect in the brief meaning, because if hatred does not arise, there is no problem. Once hatred arises, it mostly constitutes a Karma path, so it is not discussed. It must be directed towards sentient beings to constitute a Karma path; it is lighter when directed towards non-sentient things. 'Ultimate' refers to the determination to harm the other party. The brief meaning here can refer to the previous greed. The ultimate in greed has already been stated, so it will not be repeated here. It can refer to the previous one, because most of it is the same, easy to understand, and as explained before.
There are three types of wrong views. The first is the general statement, the second is to show the seventeen separate sentences, and the last is a brief summary. 'Due to three kinds of intention, those who do not deny giving', intention refers to the lack of intention to give with wealth; intention refers to the lack of pure love and support for the field of merit such as parents; intention refers to the lack of sacrifice to the gods. Here, the Fire God is briefly mentioned, which can be extended to other gods. 'Among good and bad deeds, those who can cure' refers to the matter of meritorious deeds. Stinginess, breaking precepts, and distraction are called the antidotes. 'Already heading towards separate afflictions, stillness is called Right Attainment' refers to Nirvana (Nirvana). 'Right Practice' refers to the Path Truth (Magga). 'In the cause of the learner, it is called this world', referring to this world; 'In the fruit of the non-learner, it is called the other world', referring to the other world. 'Because it is done by the power of one's own effort, it is called natural', referring to Arhat (Arhat). Because one relies on one's own strength to obtain this fruit of non-learning, it is called natural. 'Penetrating wisdom refers to the sixth one', referring to the exhaustion of outflows. What is denied above is that there is no true Arhat Dharma. What is denied below is that there is no path of seeing, cultivation, and non-learning.
There are two brief meanings. The first two sentences are not summarized. First, slandering the cause refers to the absence of giving, etc., and the absence of good and bad deeds. Slandering the result can be inferred. There are four types of slandering function. The first is gathering, referring to the absence of a father; the second is upholding, referring to the absence of a mother; the third is coming and going, referring to the absence of this world and the other world; the fourth is the Karma that causes rebirth.
。謂無化生有情。即中有也。前第七卷。無化生有情。但不能得見生死相。或生無色。或入涅槃。便撥為無名無化生。彼據生有。此據中有。所望別故亦不相違 業謂功用中有能轉識法。當生有故名感生業 阿羅漢下皆是實事 第二略義中。流轉緣者。謂無此彼世。無母無父 流轉士夫者。謂無化生有情。中有生者合名士夫 無阿羅漢等名對治還滅 又誹謗流轉應知。謗因不謗自相者。釋第二結中流轉言。不謗無世間父母自體。但謗無從此往彼因義。父母等能任持因義。此究竟者。謂決定誹謗。
十善業道白品中有二。一總標當說。二別顯離邪欲離妄語二業道 盡壽行故久遠行故者。初是聲聞戒。后是菩薩戒 當知略義即在此中者。在三清凈中。
妄語中。應可建立者謂于彼彼違諍事中應可建立為正證者。謂無偏黨深可信故。應可建立。為證理人。
三攝受中。一欲解。即前可信可委。決定意樂故。二保任。即應可建立。可委信故。三作用。即無有虛誑。即起實語之作用也。
法相差別。大文分二。初標。后釋。釋中復二。初不善。后善。五十九說十惡業道。有五相差別。一事。二想。對法說為加行。三欲樂。四煩惱。五究竟。如此殺生中。於他眾生者名事。自殺及非情。非業道故。起殺欲
【現代漢語翻譯】 現代漢語譯本： 關於沒有化生有情，指的是中有（Antarabhava，指死亡到再生的過渡期）。前面第七卷說，沒有化生有情，只是不能得見生死之相，或者生於無色界（Arupaloka），或者進入涅槃（Nirvana），就否定為沒有名相沒有化生。那是根據生有（Upapattibhava，指生命開始的階段）而說，這裡是根據中有而說，所指不同，因此並不矛盾。業（Karma）指的是功用，中有能夠轉變識法，因為將要生有，所以稱為感生業。阿羅漢（Arhat）以下都是真實的事情。第二略義中，流轉緣指的是沒有此世彼世，沒有母親沒有父親。流轉士夫指的是沒有化生有情，中有生者合起來稱為士夫。沒有阿羅漢等名稱是對治還滅。又誹謗流轉應當知道，誹謗因而不是誹謗自相的人，解釋第二結中的流轉，不是誹謗沒有世間父母自體，只是誹謗沒有從此往彼的因義，父母等能夠任持因義。這個究竟指的是決定誹謗。 十善業道白品中有二，一是總標當說，二是分別顯示離邪欲離妄語兩種業道。盡壽行故久遠行故，前者是聲聞戒（Śrāvakayāna，小乘戒律），後者是菩薩戒（Bodhisattva，大乘戒律）。應當知道略義就在其中，指的是在三清凈中。 妄語中，應當可以建立指的是在那些違背爭論的事情中，應當可以建立為正證的人，因為沒有偏袒，非常可信。應當可以建立為證明真理的人。 三攝受中，一欲解，就是前面說的可信可委，因為有決定的意樂。二保任，就是應當可以建立，可以委信。三作用，就是沒有虛誑，就是產生實語的作用。 法相差別，大體分為二，先是標示，然後解釋。解釋中又分為二，先是不善，然後是善。五十九說十惡業道，有五種相差別，一是事，二是想，對法中說為加行，三是欲樂，四是煩惱，五是究竟。比如殺生中，對於其他眾生稱為事，自殺以及非情，不是業道的原因。
【English Translation】 English version: Regarding the absence of beings born by transformation, it refers to the Antarabhava (the intermediate state between death and rebirth). The previous seventh volume states that there are no beings born by transformation, only that they cannot perceive the characteristics of birth and death, or are born in the Arupaloka (the formless realm), or enter Nirvana (liberation), and thus are denied as having no name and no transformation. That was said based on Upapattibhava (the state of arising), while this is said based on Antarabhava; the meanings are different, so there is no contradiction. Karma refers to the function; the Antarabhava can transform the consciousness, and because it is about to be born, it is called karma that induces rebirth. What follows after Arhat (one who is worthy) are all real events. In the second summary meaning, the condition for transmigration refers to the absence of this world and the other world, the absence of mother and father. The transmigrating individual refers to the absence of beings born by transformation; those born in the intermediate state are collectively called individuals. The absence of names such as Arhat is the antidote to cessation. Furthermore, one should know about slandering transmigration: those who slander the cause but not the self-nature, explain transmigration in the second conclusion, not slandering the self-nature of having no worldly parents, but only slandering the meaning of having no cause to go from here to there; parents and others can uphold the meaning of the cause. This ultimate refers to definitive slander. In the white qualities of the ten virtuous karmic paths, there are two: first, a general indication of what will be discussed; second, a separate display of the two karmic paths of abstaining from wrong desire and abstaining from false speech. 'Because of practicing throughout life' and 'because of practicing for a long time': the former is the Śrāvakayāna (the vehicle of hearers) precepts, and the latter is the Bodhisattva (an enlightened being) precepts. One should know that the summary meaning is within this, referring to the three purities. In false speech, 'should be able to establish' refers to those who, in those matters of disagreement and dispute, should be able to be established as righteous witnesses, because they are impartial and highly trustworthy. They should be able to be established as people who prove the truth. In the three comprehensions, first, 'desire understanding' is what was previously said about being trustworthy and reliable, because of having a determined intention. Second, 'guarantee' is what should be able to be established, being trustworthy and reliable. Third, 'function' is the absence of falsehood, which is the function of producing truthful speech. The differences in characteristics of phenomena are broadly divided into two: first, indication; then, explanation. The explanation is further divided into two: first, unwholesome; then, wholesome. Fifty-nine speaks of the ten unwholesome karmic paths, which have five aspects of difference: first, object; second, thought; in Abhidharma (Buddhist philosophy), it is said to be effort; third, desire; fourth, affliction; fifth, completion. For example, in killing, the object is other beings; suicide and non-sentient beings are not karmic paths.
樂者名想。起害眾生想故。能生欲樂。想從果名 起染污心者名欲樂。依此想故作如是心。我當害生起欲樂故 起殺方便者名煩惱。貪瞋癡等為方便相。
殺究竟中。所有身業者名究竟或無間。或后時死。或此為四。一事。二欲樂。三煩惱。四方便。即想。對法論說為加行故。五究竟 或方便者。加行業道。略無其想。因便說方便。方便非業道。餘九業道準此應知。此說欲樂為染心者。簡大菩薩慈悲行殺。后得智中非染污故。五義闕一不成業道。要具五支方成業道。且如殺生。于彼非彼想。非於彼彼想。非業道。于彼彼想。非於彼非彼想。皆成業道。余皆準知。
欲邪行中 所不應行者。謂他三攝。及一切男。及不男。設非道等者。設是自妻亦成業道。設是自妻許可而未得。亦成業道。他攝護收。
妄語中 偽證者。謂所見聞覺知中偽證為不見等。
粗惡語業道中 謂他有情者。此據增上殊勝者語。對法等說。但發惡言即成業道故。或對有情方成業道。非情不對並非業道。第六十說。粗語業道有情處起。此文亦說于有情故。然五十九。及對法中。說粗惡語染。方毀訾故。說發言名為究竟。非皆業道。
綺語之中。不說境者。獨頭綺語但發即成業道。所攝與余合者。亦有境故。第六十說
【現代漢語翻譯】 現代漢語譯本 樂者名想（快樂的來源在於想像）。因為產生了傷害眾生的想法，所以能產生慾望和快樂。這種想像是從結果來命名的。產生染污心念的叫做欲樂。因為有了這種想像，就產生這樣的心念：我應當去傷害眾生，從而獲得慾望和快樂。產生殺害的手段方法叫做煩惱。貪婪、嗔恨、愚癡等等是手段方法的表現。
在殺害完成的過程中，所有的身業叫做究竟，或者叫做無間（立即死亡），或者之後死亡。以上可以歸納為四個方面：一是事件本身，二是慾望和快樂，三是煩惱，四是手段方法，也就是想像。《對法論》中說這是加行。五是究竟。或者說手段方法是加行、業道。如果省略了想像，因為這個原因就只說是手段方法。手段方法不是業道。其餘九種業道可以參照這個來理解。這裡說慾望和快樂是染污心念，是爲了區分大菩薩慈悲的殺生行為。因為后得智中沒有染污。
如果五種要素缺少一個，就不能構成業道。必須要具備五個要素才能構成業道。比如殺生，對於不是目標的認為是目標，或者對於不是目標的認為是其他目標，都不是業道。對於目標認為是目標，或者對於目標認為不是非目標，都構成業道。其餘的可以參照這個來理解。
在邪淫中，不應該行淫的對象，包括被他人三種方式攝護的，以及所有的男性，以及非男性。即使對像不是行淫的處所等等，即使是自己的妻子，也構成業道。即使是自己的妻子，已經許可但尚未實際發生性關係，也構成業道。他人攝護包括被守護、被收養。
在妄語中，作偽證，指的是在所見、所聞、所覺知的事情中，作偽證說沒有看見等等。
在粗惡語的業道中，所針對的其他有情，這是根據增上殊勝的情況來說的。《對法》等論中說，只要發出惡語就構成業道。或者說，只有針對有情才能構成業道，如果不是有情，或者沒有針對對象，就不構成業道。《第六十》中說，粗語的業道是從有情處產生的。本文也說針對有情。然而在第五十九和《對法》中，說粗惡語是染污的，才構成譭謗。說發出言語就叫做究竟，並非所有情況都是業道。
在綺語之中，沒有說對象，指的是獨頭綺語，只要發出就構成業道。所包含的與其他的結合，也有對象。《第六十》中說。
【English Translation】 English version The name of pleasure is 'thought' (the source of pleasure lies in imagination). Because the thought of harming sentient beings arises, it can generate desire and pleasure. This imagination is named from the result. That which gives rise to defiled thoughts is called 'desire-pleasure'. Because of this thought, such a thought arises: 'I should harm sentient beings, thereby obtaining desire and pleasure.' The means and methods of killing are called 'afflictions'. Greed, hatred, ignorance, etc., are manifestations of the means and methods.
In the completion of killing, all physical actions are called 'completion', or 'uninterrupted' (immediate death), or death later. The above can be summarized into four aspects: first, the event itself; second, desire and pleasure; third, afflictions; fourth, means and methods, which is imagination. The Abhidharma says this is 'application'. Fifth is completion. Or, the means and methods are application and the path of action. If imagination is omitted, it is only said to be means and methods because of this reason. Means and methods are not the path of action. The remaining nine paths of action can be understood by referring to this. Here, saying that desire and pleasure are defiled thoughts is to distinguish the compassionate killing of great Bodhisattvas. Because there is no defilement in the wisdom gained after enlightenment.
If one of the five elements is missing, it cannot constitute a path of action. It is necessary to have all five elements to constitute a path of action. For example, in killing, considering the non-target as the target, or considering the non-target as another target, are not paths of action. Considering the target as the target, or considering the target as not the non-target, both constitute paths of action. The rest can be understood by referring to this.
In sexual misconduct, the objects with whom one should not engage in sexual activity include those protected by others in three ways, as well as all males, and non-males. Even if the object is not the place for sexual activity, etc., even if it is one's own wife, it constitutes a path of action. Even if it is one's own wife, and permission has been granted but sexual relations have not yet occurred, it also constitutes a path of action. Protection by others includes being guarded and being adopted.
In false speech, bearing false witness refers to giving false testimony in what is seen, heard, and known, saying that one has not seen, etc.
In the path of action of harsh speech, the other sentient beings targeted are spoken of in terms of superior and excellent circumstances. The Abhidharma and other treatises say that as long as harsh words are spoken, it constitutes a path of action. Or, only targeting sentient beings constitutes a path of action; if it is not a sentient being, or there is no target, it does not constitute a path of action. The Sixtieth says that the path of action of harsh speech arises from sentient beings. This text also says it is directed at sentient beings. However, in the Fifty-ninth and in the Abhidharma, it is said that harsh speech is defiled, and only then does it constitute slander. Saying that uttering words is called completion, but not all situations are paths of action.
In idle talk, not mentioning the object refers to independent idle talk, which constitutes a path of action as soon as it is uttered. What is included and combined with others also has an object. The Sixtieth says.
。殺生粗語瞋恚三種。貪瞋癡為加行。瞋為究竟。不與取欲邪行貪慾三種。三為加行。貪為究竟。妄語離間綺語三種。三為加行。三為究竟。邪見一種。三為加行。癡為究竟。頌曰。
殺粗瞋由恚 盜邪貪由貪 三三邪見癡 惡業道究竟
十業道中。殺生．邪行．妄語．離間．粗語．瞋恚。此六業道。有情處起。不與取及貪慾。資財處起。有情及物。皆資財故。綺語業道。名身處起。邪見業道。諸行處起。設謗無為。不親著故。應說頌曰。
有情及資財 名身諸行處 六二與一一 如次業道起
十善業道中一一皆有五。謂事．想．業．煩惱．究竟。如理應知。
第三大段。業因十二種相中。初三是不善根。四由自力。五由他力。六由王等之所驅迫。七已得自物而生貪慾。前貪他物。此愛自財。故成差別。八有所怖畏行殺等業。如怖他殺而行殺等。九為有所損害。如鼠損物。或恐蛇為損。而行殺等。十一法想。將為道理。如執害生以為正法。
業位中。由耎不善業生傍生中等者。十地經說。中品生畜生。耎品生餓鬼。與此不同。鬼有二種。一福德。二薄福。此據薄福中品。彼據福德故下品。亦不相違。
瑜伽師地論略纂卷第三
時享保七年壬寅九月十四日一
【現代漢語翻譯】 現代漢語譯本：殺生、粗語、瞋恚（chēn huì，嗔恨）這三種惡業，以貪、瞋、癡為加行（指準備階段），以瞋為究竟（最終完成）。不與取（未經允許取走財物）、欲邪行（不正當的性行為）、貪慾這三種惡業，以貪、瞋、癡為加行，以貪為究竟。妄語、離間語、綺語這三種惡業，以貪、瞋、癡為加行，以這三種惡業本身為究竟。邪見這一種惡業，以貪、瞋、癡為加行，以癡為究竟。總結說： 殺生、粗語、瞋恚由瞋恨而生，盜取、邪淫、貪慾由貪婪而生，妄語、離間、綺語和邪見由愚癡而生，這些是惡業道的究竟。 在十業道中，殺生、邪行、妄語、離間語、粗語、瞋恚這六種業道，從有情眾生處產生。不與取以及貪慾，從資財處產生。因為有情眾生和物品都是資財。綺語業道，從名聲和身體處產生。邪見業道，從諸行處產生。假設誹謗無為法，因為不親近執著，所以應該這樣說： 有情眾生和資財，名聲身體和諸行處，六種、兩種和各一種，按照順序產生這些業道。 在十善業道中，每一個都有五個方面，即事、想、業、煩惱、究竟，應該如理如實地瞭解。 第三大段，在業因的十二種相中，最初三種是不善根。四種由自身的力量。五種由他人的力量。六種由國王等人的驅迫。七種是已經得到自己的財物而生起貪慾。之前的貪慾是貪圖他人的財物，這裡是愛自己的財物，因此形成差別。八種是由於有所怖畏而進行殺生等惡業，例如害怕他人殺害自己而進行殺生等。九種是爲了有所損害，例如老鼠損害物品，或者擔心蛇會造成損害，而進行殺生等。十一種是認為某種法是正確的道理，例如執著于殺害生命是正確的法。 在業位中，由於軟弱的不善業而生於傍生（bàng shēng，畜生）中等情況，《十地經》說，中品不善業生於畜生道，軟品不善業生於餓鬼道，這與此處的說法不同。餓鬼有兩種，一種有福德，一種薄福。這裡指的是薄福的餓鬼屬於中品，而《十地經》指的是有福德的餓鬼屬於下品，因此並不矛盾。 《瑜伽師地論略纂》卷第三 時值享保七年壬寅九月十四日
【English Translation】 English version: The three unwholesome karmas of killing, harsh speech, and anger, have greed, hatred, and delusion as their preparatory stages (加行, jiā xíng), and anger as their ultimate completion (究竟, jiū jìng). The three unwholesome karmas of stealing (不與取, bù yǔ qǔ, taking what is not given), sexual misconduct (欲邪行, yù xié xíng), and greed, have greed, hatred, and delusion as their preparatory stages, and greed as their ultimate completion. The three unwholesome karmas of false speech, divisive speech, and frivolous speech, have greed, hatred, and delusion as their preparatory stages, and these three themselves as their ultimate completion. The one unwholesome karma of wrong view (邪見, xié jiàn), has greed, hatred, and delusion as its preparatory stages, and delusion as its ultimate completion. A summary verse says: Killing, harsh speech, and anger arise from hatred; stealing, sexual misconduct, and greed arise from greed; false speech, divisive speech, frivolous speech, and wrong view arise from delusion; these are the ultimate completions of the paths of unwholesome karma. Among the ten paths of karma, the six paths of killing, sexual misconduct, false speech, divisive speech, harsh speech, and anger, arise from sentient beings. Stealing and greed arise from wealth. Because sentient beings and objects are both wealth. The path of frivolous speech arises from name and body. The path of wrong view arises from all actions. Suppose one slanders the unconditioned, because one is not close to or attached to it, one should say: Sentient beings and wealth, name and body, and all actions, six, two, and one each, in order, these paths of karma arise. In each of the ten paths of wholesome karma, there are five aspects, namely, object, thought, action, affliction, and completion, which should be understood as they truly are. The third major section, in the twelve aspects of the causes of karma, the first three are unwholesome roots. Four are due to one's own power. Five are due to the power of others. Six are due to the compulsion of kings and others. Seven is the arising of greed for one's own possessions that one has already obtained. The previous greed was for the possessions of others, this is love for one's own wealth, thus forming a difference. Eight is performing actions such as killing due to fear, such as killing because one fears that others will kill oneself. Nine is for the sake of causing harm, such as rats harming objects, or fearing that snakes will cause harm, and thus engaging in killing. Eleven is thinking that a certain dharma is the correct principle, such as being attached to the idea that killing living beings is the correct dharma. In the position of karma, regarding the situation of being born among animals (傍生, bàng shēng) due to weak unwholesome karma, the Ten Stages Sutra says that medium-grade unwholesome karma leads to birth in the animal realm, and weak-grade unwholesome karma leads to birth in the hungry ghost realm, which is different from this statement. There are two types of hungry ghosts, one with merit and one with little merit. This refers to the hungry ghosts with little merit belonging to the middle grade, while the Ten Stages Sutra refers to the hungry ghosts with merit belonging to the lower grade, therefore there is no contradiction. A Brief Commentary on the Yogācārabhūmi-śāstra, Volume 3 Dated the 14th day of the 9th month of the 7th year of the Kyōhō era (壬寅, rén yín)
交畢
沙門高范胎生六十八歲 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第四(論本第九第十)
基撰
業九門中。第五業門。不說士用果者。離三果外無別增相故 與異熟果中。唯言于那落迦受異熟果。對法第七。及因果經云。于傍生餓鬼那落迦。受異熟者。彼據下中上三品殺業所受異熟。此唯據上品唯言地獄。又此舉一。彼具言之。亦不相違。
等流果中。壽量短促下有十句。十惡業道如次別配。果似於因名等流果。壽量短促。實增上果。假名等流 邪見等流。增益癡者。對法論說。諸邪見者癡增上故。成業道者。唯增上故。問若爾何故業道稱邪見。得果號癡增。答癡增始邪見。邪見必癡增。邪見必有癡。有癡未必有邪見。業道舉能依言邪不說癡。得果說所依言癡。不說于邪見。二門影略說。令知業道唯邪見。癡通於鈍行故。不稱業道。
增上果中。此依一物以辨十果。對法依眾事以辨十果。故二不同。義各別也。此有十句。亦依業道次第別配。不便宜者不順人心。
八欲解中分四。初對緣身財。次對緣悲田。次對緣敬田。后對緣恩田。
五無間業中。第六十說。一是虛誑語。謂破僧。四是身業。于中三為殺生。一是殺
【現代漢語翻譯】 現代漢語譯本 交畢
沙門高范胎生六十八歲 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第四(論本第九第十)
基撰
業九門中。第五業門。不說士用果者。離三果外無別增相故。與異熟果中。唯言于那落迦（Naraka，地獄）受異熟果。對法第七。及因果經云。于傍生餓鬼那落迦（Naraka，地獄）。受異熟者。彼據下中上三品殺業所受異熟。此唯據上品唯言地獄。又此舉一。彼具言之。亦不相違。
等流果中。壽量短促下有十句。十惡業道如次別配。果似於因名等流果。壽量短促。實增上果。假名等流。邪見等流。增益癡者。對法論說。諸邪見者癡增上故。成業道者。唯增上故。問若爾何故業道稱邪見。得果號癡增。答癡增始邪見。邪見必癡增。邪見必有癡。有癡未必有邪見。業道舉能依言邪不說癡。得果說所依言癡。不說于邪見。二門影略說。令知業道唯邪見。癡通於鈍行故。不稱業道。
增上果中。此依一物以辨十果。對法依眾事以辨十果。故二不同。義各別也。此有十句。亦依業道次第別配。不便宜者不順人心。
八欲解中分四。初對緣身財。次對緣悲田。次對緣敬田。后對緣恩田。
五無間業中。第六十說。一是虛誑語。謂破僧。四是身業。于中三為殺生。一是殺
【English Translation】 English version Completed.
Shramana Gao Fan, born at sixty-eight years old. Taisho Tripitaka Volume 43, No. 1829, Abridged Compilation of Yogacarabhumi-sastra
Abridged Compilation of Yogacarabhumi-sastra, Volume Four (Treatise Ninth and Tenth)
Composed by Ji
Among the nine categories of karma, the fifth, the karma category, does not discuss the 'purushakara-phala' (result of effort), because there is no separate increasing aspect beyond the three results. Regarding the 'vipaka-phala' (result of maturation), it only mentions receiving the 'vipaka-phala' in Naraka (hell). The seventh chapter of Abhidharmasamuccaya and the Sutra of Cause and Effect state that those who receive the 'vipaka' in animals, hungry ghosts, and Naraka (hell) receive the 'vipaka' according to the lower, middle, and upper grades of killing karma. This only refers to the upper grade and only mentions hell. Moreover, this mentions one aspect, while that mentions all aspects. They are not contradictory.
Among the 'nisyanda-phala' (result of outflow), there are ten sentences below regarding the shortness of lifespan. The ten evil paths of karma are separately matched in order. The result resembling the cause is called 'nisyanda-phala'. Shortness of lifespan is actually an 'adhipati-phala' (result of dominance), nominally called 'nisyanda'. The 'nisyanda' of wrong views increases ignorance. The Abhidharma-samuccaya says that those with wrong views have increased ignorance. Those who form a path of karma do so only through increase. Question: If so, why is the path of karma called wrong view, and the obtained result called increased ignorance? Answer: Increased ignorance initiates wrong views. Wrong views necessarily increase ignorance. Wrong views necessarily have ignorance. Having ignorance does not necessarily have wrong views. The path of karma mentions the able, calling it wrong, and does not mention ignorance. Obtaining the result mentions the supported, calling it ignorance, and does not mention wrong views. The two doors are briefly mentioned to make it known that the path of karma is only wrong view. Ignorance is common to dull practices, so it is not called a path of karma.
Among the 'adhipati-phala' (result of dominance), this relies on one thing to distinguish ten results. The Abhidharma relies on many things to distinguish ten results, so the two are different. The meanings are separate. This has ten sentences, also separately matched according to the order of the paths of karma. 'Not convenient' means not in accordance with people's minds.
Among the eight desires for liberation, there are four divisions: first, regarding the body and wealth; second, regarding the field of compassion; third, regarding the field of respect; and fourth, regarding the field of gratitude.
Among the five 'anantarya-karma' (karma of immediate retribution), the sixtieth says: one is false speech, namely, destroying the Sangha (community); four are bodily actions, among which three are killing; one is killing.
生加行。謂出佛身血。隨應即以身語二業。而為自性。一僧破。即以所破僧身。不相應中不和合為性。無覆無記。依異熟識。於法輪等不和合故。能破體者謂虛誑語。從果為名名破僧。二是比丘。非在俗。三見行。非愛行。四凈行。非犯戒。言不威肅故。五破異處。非佛前。以諸如來難輕逼故。六破愚夫。非聖者。七忍異師聖道時。謂五法是道。八正非道。八必不經宿。破法輪僧。能障聖道輪。壞僧和合故。九破法輪。唯此洲有佛故。破羯磨通三洲。有教故。十破法輪。極少九人。所破分二部。能破為一故。破羯磨極少八人。分二諦故。多亦不遮。十一初成道。后將入涅槃。及見戒皰由未起時。未立止觀第一雙時。佛滅后時未結戒時。於此六位無破法輪。除此余時方可破僧。俱舍頌言。初后皰雙前。佛滅未結戒。于如是六位。無破法輪僧。此乃化土有此事。報土或有。阿彌陀佛調達名寂故。或報佛無。化阿彌陀有。薩婆多師。將佛有宿業怨對故有。大乘示現。此五逆中。害父害母壞恩田故。餘三皆是壞福田故。由此成逆。三乘通故。薩遮尼犍子經所說五逆。與此不同。唯大乘有對機別故。亦不相違 此五逆中破僧最重。壞功德法身故。障人天解脫道故。入聖得果離染漏盡。皆悉被遮。乃至大千法輪不轉。天人龍等身心
亂故。定招無間一切大罪。次出佛身血。次殺阿羅漢。次母。次父。後後漸輕。諸廣義門。皆如俱舍第十八說。
無間業同分者。謂無間業同類之罪。謂污阿羅漢尼及母。是害母類。打最後有菩薩。是殺父類。或於天廟等行殺。或於委重所損害。或於貧苦困。施無畏已返害逼惱。是殺阿羅漢類。劫奪僧門。是破僧類。破壞靈廟等。是出佛身血類。或總攝類不須別配。俱舍與此不同。彼云污母無學尼。殺住定菩薩。及有學聖者。奪僧和合緣。破壞窣堵波。是無間同類。從修相妙業。名住定菩薩。彼可殺之。今無此事。其最後身菩薩。定無殺者。故此稱打。殺有學聖雖是逆流。攝皆不盡。但是此中殺阿羅漢類。三義之內第二義收。耆舊類攝故。
僧門者。因僧所由。諸所有事。如知他與僧物。自回入己等 靈廟者。殿堂也 窣都婆者。此云高顯。浮圖等也。各舉一名。俱是佛事 對法論說。五無間業等。是順生受業。何故此中名現法果。此中據行逆罪故。現被殺等故。名現法受。彼依次生墮無間等名順生受。亦不相違 問順現受業。不感總果。豈五無間業。受別果耶。答由加行業。受現別果。由根本業。受當總果。非由一業現后俱受。從初為名名現法受。則非五無間不招總果。即由此義。對法論說。造眾多無
【現代漢語翻譯】 現代漢語譯本： 作亂的緣故，必定招致無間地獄（Avīci，八大地獄中最苦的一個）的一切大罪。其次是使佛陀流血，再次是殺害阿羅漢（Arhat，已證得涅槃的聖者），再次是殺害母親，再次是殺害父親。後面的罪過依次減輕。各種廣義的解釋，都如《俱舍論》（Abhidharmakośa，佛教論著）第十八品所說。 無間業的同類罪業，指的是與無間業同類的罪行。例如，玷污阿羅漢尼（Arhat nun，已證得阿羅漢果位的比丘尼）和母親，屬於殺害母親一類。毆打最後有菩薩（Bodhisattva in his last life，即將成佛的菩薩），屬於殺害父親一類。或者在天廟等地方行兇殺戮，或者在受人委託的重要場所進行損害，或者對於貧困痛苦的人，施予無畏（Abhaya，使眾生脫離怖畏）之後又反過來加害逼迫，屬於殺害阿羅漢一類。劫奪僧團的財物，屬於破壞僧團一類。破壞靈廟等，屬於使佛陀流血一類。或者總括這些類別，不需要分別對應。《俱舍論》與此處的說法不同。《俱舍論》說，玷污母親和無學尼（無學位的比丘尼），殺害住定菩薩（Samāhita Bodhisattva，處於禪定中的菩薩）以及有學聖者（聖者但還未證得阿羅漢果位），奪取僧團和合的因緣，破壞窣堵波（Stupa，佛塔），是無間業的同類罪業。從修習殊勝的妙業來說，名為住定菩薩，他們是可以被殺害的。但現在沒有這樣的事情。那最後之身的菩薩，一定不會被殺害，所以這裡說是毆打。殺害有學聖者雖然是逆流，但總括起來並不完全。但這屬於殺害阿羅漢一類中的三種含義中的第二種含義所包含的。因為耆舊（長老）的類別包含在內。 僧門，指的是僧團所依賴的，所有的一切事務。例如，明知他人給予僧團的財物，自己卻轉而佔爲己有等等。靈廟，指的是殿堂。窣都婆，這裡的意思是高顯，也就是浮圖等。各自舉出一個名稱，都是佛事。對法論（Abhidharma，佛教論藏）說，五無間業等，是順次於來生才承受果報的業。為什麼這裡稱為現法果報呢？這裡是根據行逆罪的緣故，現在就被殺害等等的緣故，稱為現法受報。對法論是依次於來生墮入無間地獄等，稱為順生受報，兩者並不矛盾。問：順現受業，不感得總報，難道五無間業，只承受個別的果報嗎？答：由於附加的行業，承受現世的個別果報；由於根本的業，承受來世的總報。不是由一個業在現世和來世都承受果報。從最初的業開始命名為現法受報，因此並非五無間業不招致總報。即由此含義，對法論說，造作眾多無
【English Translation】 English version: Due to causing disorder, one will certainly incur all the great sins of Avīci (the most painful of the eight great hells). Next is causing a Buddha to bleed, then killing an Arhat (one who has attained Nirvana), then killing one's mother, then killing one's father. The subsequent sins are progressively lighter. All the broad meanings are as explained in the eighteenth chapter of the Abhidharmakośa (a Buddhist treatise). The similar karmas of the Avīci karma refer to sins of the same kind as the Avīci karma. For example, defiling an Arhat nun (a Bhikshuni who has attained Arhatship) and one's mother belongs to the category of killing one's mother. Beating a Bodhisattva in his last life (a Bodhisattva about to become a Buddha) belongs to the category of killing one's father. Or committing murder in a heavenly temple, or causing harm in an important place entrusted to one, or after giving fearlessness (Abhaya, freeing beings from fear) to the poor and suffering, turning around to harm and oppress them, belongs to the category of killing an Arhat. Robbing the Sangha's (Buddhist monastic community) property belongs to the category of destroying the Sangha. Destroying sacred temples, etc., belongs to the category of causing a Buddha to bleed. Or these categories can be summarized without needing to be specifically matched. The Abhidharmakośa differs from this. The Abhidharmakośa says that defiling one's mother and a non-learning nun (a Bhikshuni who has not attained Arhatship), killing a Samāhita Bodhisattva (a Bodhisattva in Samadhi) and a learner saint (a saint who has not attained Arhatship), depriving the Sangha of the cause of harmony, and destroying a Stupa (Buddhist pagoda), are similar karmas to the Avīci karma. From the perspective of cultivating excellent and wonderful karma, they are called Samāhita Bodhisattvas, and they can be killed. But there is no such thing now. That Bodhisattva in his last life will certainly not be killed, so here it is said to be beating. Although killing a learner saint is against the stream, it is not completely encompassed. But this belongs to the second of the three meanings in the category of killing an Arhat. Because the category of elders is included. Sangha's affairs refer to all the matters that the Sangha relies on. For example, knowingly taking property given to the Sangha and turning it into one's own, etc. Sacred temples refer to halls. Stupa, here means high and prominent, which is a pagoda, etc. Each gives one name, and both are Buddhist affairs. The Abhidharma (Buddhist Abhidharma) says that the five Avīci karmas, etc., are karmas that are received in the next life. Why are they called present-life retribution here? Here it is based on the reason for committing rebellious sins, and being killed in the present, etc., and is called present-life retribution. The Abhidharma says that falling into Avīci hell in the next life, etc., is called subsequent-life retribution, and the two are not contradictory. Question: Karmas that are received in the present life do not result in total retribution. Do the five Avīci karmas only receive individual retributions? Answer: Due to additional actions, one receives individual retributions in the present life; due to the fundamental karma, one receives total retribution in the next life. It is not that one karma is received in both the present and next lives. From the beginning, the karma is named present-life retribution, therefore it is not that the five Avīci karmas do not cause total retribution. That is, from this meaning, the Abhidharma says that creating many
間業者。所感苦具眾多猛利。頓受眾苦。訶怨心經云。由無間業。于那落迦中。數數死生。受大苦異熟。般若法華等經亦言。由謗經故。從一地獄生一地獄。從初為名。皆順生受。此亦如是 問殺獨覺何故非逆。答少故不說。即阿羅漢類收。
供養慈定等得現果者。依初出位。如初出慈定。無諍．滅定．預流．阿羅漢果亦爾。非久出后。不說獨覺。少故略之。其實亦得。一來不還。非初得聖故不說 問何故但說慈定。不說悲定喜定舍定等耶。答喜舍劣故。悲通散故。于與世間出世間樂。慈等勝故。無諍等亦爾。內證真無諍。外必息諸煩惱。勝愿智等。故不說余。
于學無學僧所者。對法論說。佛為上首僧。謂對佛前諸所有僧。或是佛弟子凡聖學無學僧。名佛上首僧。此言僧故非是別人。
與他增上果等中 謂亦由受現法果業者。謂不但由他。亦由自現業。謂佛住處令生安樂。眾生見佛供養為業。佛令無苦得安樂住。處勢力故。攝餘眾生。皆得安樂。輪王勸化行十善業。眾生隨行得樂亦爾。慈定菩薩。運心與樂供養獲安。亦復如是。由他增上。自現業熟便得現果。
業天者。即世人多以為善惡由天。理實由業。說業名天。初由悲故。後起慈心而與其樂。故唯言慈。
損益門有八者。初七
【現代漢語翻譯】 現代漢語譯本：造作無間業的人，所感受的痛苦極其眾多且猛烈，立即承受各種痛苦。《訶怨心經》中說，由於無間業，在那落迦（naraka，地獄）中，無數次地死去又出生，承受巨大的苦果。《般若經》、《法華經》等也說，由於誹謗佛經的緣故，從一個地獄轉生到另一個地獄，最初所受的苦報，都是順著業力而生。這裡所說的也是如此。 問：為什麼殺害獨覺（pratyekabuddha，獨自覺悟者）不算是五逆罪？答：因為數量少，所以沒有特別說明。實際上，獨覺可以歸入阿羅漢（arhat，已證得涅槃者）一類。 供養慈定（maitrī-samādhi，慈心禪定）等能獲得現世果報的情況，是依據初次證得這些禪定或果位的狀態。例如，初次證得慈定、無諍定（araṇā-samādhi，無諍三昧）、滅盡定（nirodha-samāpatti，滅盡定）、預流果（srota-āpanna，入流果）、阿羅漢果也是如此。不是指長期修習之後。這裡沒有提到獨覺，是因為數量少而省略了，但實際上也能獲得現世果報。一來果（sakṛdāgāmin，一來果）、不還果（anāgāmin，不還果）不是初次證得聖果，所以沒有提及。問：為什麼只說慈定，而不說悲定（karuṇā-samādhi，悲心禪定）、喜定（muditā-samādhi，喜心禪定）、舍定（upekṣā-samādhi，舍心禪定）等呢？答：因為喜定和舍定比較次要，悲定則過於普遍。在給予世間和出世間的快樂方面，慈定等更為殊勝。無諍定等也是如此，內在證得真正的無諍，外在必定止息各種煩惱，勝過愿智等，所以沒有提及其他的。 對於有學僧（śaikṣa，還在學習的僧人）和無學僧（aśaikṣa，已經完成學習的僧人）的供養，對法論中說，以佛陀為首的僧團，是指在佛陀面前的所有僧人，無論是佛陀的弟子，還是凡夫、聖者、有學或無學的僧人，都稱為佛陀為首的僧團。這裡說是僧團，所以不是指單獨的個人。 給予他人增上果等，是指也由於承受現法果報的業力。這不僅是由於他人，也是由於自己現世的業力。例如，佛陀居住的地方，使眾生感到安樂，眾生見到佛陀並供養，以此為業。佛陀使眾生沒有痛苦，安樂地居住，這是因為佛陀的處所具有強大的力量，攝受其他眾生，使他們都得到安樂。轉輪王（cakravartin，統治世界的君王）勸導人們奉行十善業，眾生隨之奉行，從而得到快樂也是如此。修習慈定的菩薩，運用慈心給予眾生快樂，供養他們獲得安樂，也是如此。由於他人的增上緣，自己現世的業力成熟，便能獲得現世的果報。 業天，是指世人大多認為善惡是由天神決定的，但實際上是由業力決定的。這裡說業力為天，最初是由於悲心，後來生起慈心而給予眾生快樂，所以只說了慈心。 損益門有八種，這裡先說前七種。
【English Translation】 English version: Those who commit the karma of uninterrupted suffering (antarāyika-karma) experience numerous and intense sufferings, immediately enduring all kinds of pain. The 'Hēyuàn Xīn Jīng' (Sutra of Heartfelt Lament) says that due to the karma of uninterrupted suffering, one dies and is reborn countless times in Naraka (hell), enduring great suffering as a result. The 'Prajñā Sūtra' (Perfection of Wisdom Sutra), 'Lotus Sutra', and others also state that due to slandering the scriptures, one is reborn from one hell to another, and the initial suffering experienced is in accordance with the force of karma. This is also the case here. Question: Why is killing a Pratyekabuddha (Solitary Buddha) not considered one of the five heinous crimes (pañcānantarya)? Answer: Because they are few in number, it is not specifically mentioned. In reality, Pratyekabuddhas can be categorized as Arhats (worthy ones). The attainment of immediate results from offering the Samādhi of Loving-kindness (maitrī-samādhi) and others is based on the initial attainment of these samādhis or fruits. For example, the initial attainment of the Samādhi of Loving-kindness, the Samādhi of Non-Contention (araṇā-samādhi), the Cessation of Perception and Sensation (nirodha-samāpatti), the Stream-enterer (srota-āpanna), and the Arhat fruit are all like this. It does not refer to long-term practice. The Pratyekabuddha is not mentioned here because they are few in number and omitted, but in reality, they can also attain immediate results. The Once-returner (sakṛdāgāmin) and Non-returner (anāgāmin) are not mentioned because they are not the initial attainment of the holy fruit. Question: Why is only the Samādhi of Loving-kindness mentioned, and not the Samādhi of Compassion (karuṇā-samādhi), the Samādhi of Joy (muditā-samādhi), the Samādhi of Equanimity (upekṣā-samādhi), etc.? Answer: Because the Samādhi of Joy and the Samādhi of Equanimity are less important, and the Samādhi of Compassion is too general. In terms of giving worldly and otherworldly happiness, the Samādhi of Loving-kindness and others are more superior. The Samādhi of Non-Contention is also like this; internally, one attains true non-contention, and externally, one will surely cease all afflictions, surpassing the wisdom of vows, etc., so others are not mentioned. Regarding offerings to Śaikṣa (those still in training) and Aśaikṣa (those who have completed training) Sangha (community), the Abhidharma (Buddhist philosophy) states that the Sangha headed by the Buddha refers to all the Sangha in front of the Buddha, whether they are disciples of the Buddha, ordinary people, saints, Śaikṣa, or Aśaikṣa Sangha, they are all called the Sangha headed by the Buddha. Here it is said to be the Sangha, so it does not refer to individual persons. Giving others increasing results, etc., refers to also due to the karma of receiving immediate results. This is not only due to others but also due to one's own present karma. For example, the place where the Buddha resides makes beings feel at ease, and beings see the Buddha and make offerings, taking this as their karma. The Buddha makes beings free from suffering and live in peace, because the Buddha's place has great power, embracing other beings and making them all happy. The Cakravartin (wheel-turning king) encourages people to practice the ten virtuous deeds, and beings follow them, thereby obtaining happiness, is also like this. A Bodhisattva (enlightenment being) who practices the Samādhi of Loving-kindness uses loving-kindness to give beings happiness and makes offerings to them to obtain peace, is also like this. Due to the increasing conditions of others, one's own present karma matures, and one can obtain immediate results. Karma-deva refers to the fact that most people in the world believe that good and evil are determined by the gods, but in reality, they are determined by karma. Here, karma is called deva (god). Initially, it is due to compassion, and later, loving-kindness arises to give beings happiness, so only loving-kindness is mentioned. There are eight aspects of benefit and harm, and here the first seven are discussed.
即是身三語四。如次配之。第八合是意三業道 助伴者。親友。
第六業增上有六。初一利相。第二勤相。
第三自性中。初語四挍量。次身三種。后意三。從輕至重。總挍三業。別量十業。業道中先色後心。色中先重后輕。諸色業道皆先重后輕。意業道中。先輕後重。作法不同。亦無過失。
然三罰業。意業最重。五僻見邪見重。五無間破僧重。所望別故。今此明業不望無間。故語業輕。理無過失。
第七業顛倒中 殺生相似同分罪者。加行業道似根本故。此有二例。一殺情。二殺非情。並是于非彼作彼想故。無根本罪 執受顛倒。但言乃至綺語。不說意三業道者。身語七支通戒性故。共所知故。色易執故。上明無罪 亦無施與受齋修福下。無福田起邪見故。作此執。
第八業差別中有二。初列前四位業名。后隨列別釋。列位有四。一有五種二門。二有十種三門。三有一種四門。四有一種五門 作業者謂若思業若思已所起身語業不作業者乃至身業語業者。審決二思名意業。動發勝思。名思已所起。身語二業。或動發勝思名思業。此思所起身語業。名思已所起身語業。此解與對法同。彼云思業。謂福非福不動業。思已業。謂身語意業故。此作業通加行根本業道。表無表業。未滅未舍名
【現代漢語翻譯】 現代漢語譯本： 『即是身三語四。如次配之。第八合是意三業道（指思想上的三種行為）。助伴者。親友。』 意思是身體有三種行為，語言有四種行為，按照順序對應。第八種組合是思想上的三種行為（意三業道）。這裡的『助伴者』指的是親人和朋友。
『第六業增上有六。初一利相。第二勤相。』 第六種業的增長有六個方面。第一是利益的方面，第二是勤奮的方面。
『第三自性中。初語四挍量。次身三種。后意三。從輕至重。總挍三業。別量十業。業道中先色後心。色中先重后輕。諸色業道皆先重后輕。意業道中。先輕後重。作法不同。亦無過失。』 第三是自性方面。首先衡量語言的四種行為，然後是身體的三種行為，最後是思想的三種行為。從輕到重，總體衡量這三種行為，分別衡量十種行為。在業道中，先是物質（色）后是精神（心）。在物質中，先重后輕。各種物質的業道都是先重后輕。在思想的業道中，先輕後重。做法不同，也沒有過失。
『然三罰業。意業最重。五僻見邪見重。五無間破僧重。所望別故。今此明業不望無間。故語業輕。理無過失。』 然而在三種懲罰性的業中，思想的業最重。五種錯誤的見解（五僻見）和邪見很重。五種無間罪中，破壞僧團的行為很重。因為期望不同。現在這裡說明的業不期望達到無間罪的程度。所以語言的業較輕，道理上沒有過失。
『第七業顛倒中 殺生相似同分罪者。加行業道似根本故。此有二例。一殺情。二殺非情。並是于非彼作彼想故。無根本罪 執受顛倒。但言乃至綺語。不說意三業道者。身語七支通戒性故。共所知故。色易執故。上明無罪 亦無施與受齋修福下。無福田起邪見故。作此執。』 第七是業的顛倒方面。殺生相似的同分罪，是因為附加的行為方式類似於根本的罪行。這裡有兩個例子。一是殺有情眾生，二是殺無情之物。都是因為把不是那個東西的東西當成那個東西來想，所以沒有根本的罪。執取顛倒，只說到了花言巧語（綺語），沒有說思想的三種行為（意三業道），是因為身體和語言的七種行為都屬於戒律的性質，是共同知道的，物質容易執取，上面說明了沒有罪。也沒有施捨、接受齋戒、修行福報等，因為沒有產生福田，產生了邪見，所以這樣執著。
『第八業差別中有二。初列前四位業名。后隨列別釋。列位有四。一有五種二門。二有十種三門。三有一種四門。四有一種五門 作業者謂若思業若思已所起身語業不作業者乃至身業語業者。審決二思名意業。動發勝思。名思已所起。身語二業。或動發勝思名思業。此思所起身語業。名思已所起身語業。此解與對法同。彼云思業。謂福非福不動業。思已業。謂身語意業故。此作業通加行根本業道。表無表業。未滅未舍名』 第八是業的差別方面，有兩點。首先列出前面四種業的名稱，然後分別列出並解釋。列出的類別有四種。一是五種二門，二是十種三門，三是一種四門，四是一種五門。『作業』指的是思考的業，或者思考之後產生的身體和語言的業。『不作業』指的是身體的業和語言的業。審慎決定的思考叫做意業。發動殊勝的思考，叫做思考之後產生的身體和語言的業。或者發動殊勝的思考叫做思業。這種思考所產生的身體和語言的業，叫做思考之後產生的身體和語言的業。這種解釋與《對法》相同。《對法》中說，思業指的是福業、非福業和不動業。思已業指的是身語意業。所以，這裡的作業包括加行和根本的業道，包括表業和無表業。沒有滅盡和捨棄的名稱。
【English Translation】 English version: 'That is, the three actions of body and four of speech. They are matched accordingly. The eighth combination is the three karmic paths of mind (referring to three types of mental actions). The assistants are relatives and friends.' It means that the body has three actions, and the speech has four actions, which correspond in order. The eighth combination is the three actions of thought (the three karmic paths of mind). The 'assistants' here refer to relatives and friends.
'The sixth karmic increase has six aspects. The first is the aspect of benefit. The second is the aspect of diligence.' The sixth type of karmic increase has six aspects. The first is the aspect of benefit, and the second is the aspect of diligence.
'In the third, the nature itself. First, the four of speech are measured. Then the three of body. Finally, the three of mind. From light to heavy, the three karmas are measured in total. The ten karmas are measured separately. In the karmic path, first matter (rupa), then mind (citta). In matter, first heavy, then light. All material karmic paths are first heavy, then light. In the mental karmic path, first light, then heavy. The methods are different, and there is no fault.' Thirdly, in terms of nature itself. First, measure the four actions of speech, then the three actions of body, and finally the three actions of mind. From light to heavy, measure these three actions in total, and measure the ten actions separately. In the karmic path, first matter (rupa) then mind (citta). In matter, first heavy then light. All material karmic paths are first heavy then light. In the mental karmic path, first light then heavy. The methods are different, and there is no fault.
'However, in the three punitive karmas, mental karma is the heaviest. The five perverse views (five wrong views) and wrong views are heavy. In the five unremitting offenses, destroying the Sangha is heavy. Because the expectations are different. Now, the karma explained here does not expect to reach the level of unremitting offenses. Therefore, verbal karma is light, and there is no fault in principle.' However, in the three types of punitive karma, mental karma is the heaviest. The five perverse views (five wrong views) and wrong views are heavy. Among the five unremitting offenses, destroying the Sangha is heavy. Because the expectations are different. Now, the karma explained here does not expect to reach the level of unremitting offenses. Therefore, verbal karma is light, and there is no fault in principle.
'In the seventh, the reversal of karma, those who commit similar offenses of killing share the same fault because the added karmic path resembles the root cause. There are two examples here. One is killing sentient beings, and the other is killing non-sentient objects. Both are because they think of something that is not that thing as that thing, so there is no fundamental offense. Grasping reversal, only mentioning even frivolous speech (profane talk), not mentioning the three karmic paths of mind (three types of mental actions), is because the seven branches of body and speech all belong to the nature of precepts, are commonly known, and matter is easy to grasp, so it is explained above that there is no offense. There is also no giving, receiving fasting, cultivating blessings, etc., because there is no field of merit and wrong views arise, so they cling to this.' Seventh is the aspect of the reversal of karma. Those who commit similar offenses of killing share the same fault because the added karmic path resembles the root cause. There are two examples here. One is killing sentient beings, and the other is killing non-sentient objects. Both are because they think of something that is not that thing as that thing, so there is no fundamental offense. Grasping reversal, only mentioning even frivolous speech (profane talk), not mentioning the three karmic paths of mind (three types of mental actions), is because the seven branches of body and speech all belong to the nature of precepts, are commonly known, and matter is easy to grasp, so it is explained above that there is no offense. There is also no giving, receiving fasting, cultivating blessings, etc., because there is no field of merit and wrong views arise, so they cling to this.
'In the eighth, the differences in karma, there are two points. First, list the names of the previous four types of karma, and then list and explain them separately. There are four types listed. One is five types with two doors, two is ten types with three doors, three is one type with four doors, and four is one type with five doors. 'Action' refers to the karma of thought, or the karma of body and speech that arises after thought. 'Non-action' refers to the karma of body and speech. Deliberate and decisive thought is called mental karma. Initiating superior thought is called the karma of body and speech that arises after thought. Or initiating superior thought is called thought karma. The karma of body and speech that arises from this thought is called the karma of body and speech that arises after thought. This explanation is the same as in the Abhidharma. The Abhidharma says that thought karma refers to the karma of merit, non-merit, and immobility. Karma after thought refers to the karma of body, speech, and mind. Therefore, the action here includes the path of preliminary and fundamental karma, including manifest and non-manifest karma. The name for what has not been extinguished or abandoned.'
作業。即二業種子。加行根本表無表業。已滅已舍名不作業。不成就故。無勝作用故。此備法師釋 景法師云。任運所生。非業道攝。諸善惡業。及無記業。名不作業。若根本業道。加行所生諸善惡業。名作業。今釋者。加行根本諸表業。名作業。有起作故。諸無表名不作業。無起作故。此通三乘表無表業。故不說意。
增長不增長業中。八自性無記業者。謂善不善。非業道攝。中下品性。非三性中無記性也。自體不增名無記故。或三性中無記之業。
九悔所損業者。八十九說。諸作不增長業。若無追悔。不修對治。可當受果。名增長業。若追悔等名不增長。或先增長業。由追悔等。如未生怨。名不增長。不追悔等名增長業。第六十說。依未解脫者。建立定受業。故解脫者起道伏斷。對法論說。有五種故思造業。一他所教敕。二他所勸請。三無所了知。四根本執著。謂三毒蔽心猛利執著所起諸業。五顛倒分別。謂勝無罪所行惡業。於此五中。根本執著。顛倒分別。若作若增長。非不受異熟。重故。餘三雖作而不增長。不必受異熟。輕故。彼論釋。作者。謂起造諸業令其現行。增長者。謂令習氣增益。彼說故思業。但唯有五。此中通說故思不思。故有十種。此中第二。即彼第三。此中第七。即彼初二。亦不
【現代漢語翻譯】 現代漢語譯本 作業。即二業種子（兩種業的種子）。加行根本表無表業（通過努力和根本產生的有表業和無表業）。已滅已舍名不作業（已經滅除和捨棄的稱為不作業）。因為不成就，沒有殊勝的作用。這是備法師的解釋。景法師說，任運所生（自然而然產生的），非業道所攝（不屬於業道的範圍）。諸善惡業（各種善業和惡業），及無記業（以及無記業），名為不作業。若根本業道（如果是根本的業道），加行所生諸善惡業（通過努力產生的各種善業和惡業），名作業。現在的解釋是，加行根本諸表業（通過努力和根本產生的各種有表業），名作業。因為有起作。諸無表名不作業（各種無表業稱為不作業），因為沒有起作。這裡貫通三乘的有表業和無表業，所以沒有說意業。
增長不增長業中（在增長和不增長的業中），八自性無記業者（八種自性無記業），謂善不善（指既非善也非不善），非業道攝（不屬於業道的範圍），中下品性（屬於中品或下品性質），非三性中無記性也（不是三性中的無記性）。自體不增名無記故（因為自體不增長所以稱為無記）。或三性中無記之業（或者三性中的無記業）。
九悔所損業者（九種因後悔而受損的業），八十九說（第八十九說），諸作不增長業（各種做了但不增長的業），若無追悔（如果沒有追悔），不修對治（不修對治之法），可當受果（可能會受到果報），名增長業（稱為增長業）。若追悔等名不增長（如果追悔等就稱為不增長）。或先增長業（或者先前的增長業），由追悔等（因為追悔等），如未生怨（比如未生怨），名不增長（稱為不增長）。不追悔等名增長業（不追悔等就稱為增長業）。第六十說（第六十說），依未解脫者（依據未解脫的人），建立定受業（建立必定會受到果報的業）。所以解脫者起道伏斷（解脫的人通過修道來降伏和斷除）。對法論說（《對法論》說），有五種故思造業（有五種故意思慮而造作的業）：一他所教敕（他人教唆），二他所勸請（他人勸請），三無所了知（沒有了解），四根本執著（根本的執著），謂三毒蔽心猛利執著所起諸業（指被貪嗔癡三毒矇蔽內心，強烈執著所產生的各種業），五顛倒分別（顛倒的分別），謂勝無罪所行惡業（認為殊勝無罪而做的惡業）。於此五中（在這五種中），根本執著（根本的執著），顛倒分別（顛倒的分別），若作若增長（無論是造作還是增長），非不受異熟（不可能不受異熟果報），重故（因為嚴重）。餘三雖作而不增長（其餘三種雖然造作但不增長），不必受異熟（不一定受到異熟果報），輕故（因為輕微）。彼論釋（《對法論》解釋），作者（造作者），謂起造諸業令其現行（指發起造作各種業，使它們顯現出來）。增長者（增長者），謂令習氣增益（指使習氣增長）。彼說故思業（《對法論》所說的故意思慮的業），但唯有五（只有五種）。此中通說故思不思（這裡貫通了故意思慮和非故意思慮），故有十種（所以有十種）。此中第二（這裡說的第二種），即彼第三（就是《對法論》的第三種）。此中第七（這裡說的第七種），即彼初二（就是《對法論》的最初兩種），也不 English version Action. That is, the seeds of two karmas (dve-karma-bīja). Actions of exertion and fundamental manifestation, both visible and invisible (prayoga-mūla-vyakta-avyakta-karma). What has been extinguished and abandoned is called non-action (nāsti-karma), because it is not accomplished and has no superior function. This is Master Bei's explanation. Master Jing says that what arises spontaneously is not included in the path of karma (karma-patha). All good and evil actions, as well as neutral actions (avyākrta-karma), are called non-action. If it is a fundamental path of karma, the good and evil actions arising from exertion are called action. The current explanation is that the visible actions arising from exertion and fundamental causes are called action, because there is an arising and doing. All invisible actions are called non-action, because there is no arising and doing. This connects the visible and invisible actions of the Three Vehicles (triyāna), so it does not mention mental action.
Among the karmas that increase and do not increase, the eight self-natured neutral karmas (aṣṭa-svabhāva-avyākrta-karma) refer to what is neither good nor bad, not included in the path of karma, and of medium or low quality. It is not the neutral nature among the three natures (tri-svabhāva). Because the self-nature does not increase, it is called neutral. Or the neutral karma among the three natures.
The nine karmas damaged by repentance (nava-pratighāta-karma), as stated in eighty-nine, are that all actions done that do not increase, if there is no remorse and no cultivation of antidotes, may receive consequences, and are called increasing karmas. If there is remorse, etc., it is called non-increasing. Or the previously increasing karma, due to remorse, etc., like Ajatasatru (Ajātaśatru), is called non-increasing. Not repenting, etc., is called increasing karma. The sixtieth says that based on those who are not liberated, the karma of definite retribution is established. Therefore, those who are liberated subdue and cut off through the path. The Abhidharma (Abhidharma) says that there are five kinds of intentional actions: first, instructed by others; second, persuaded by others; third, without understanding; fourth, fundamental attachment, referring to the actions arising from the fierce attachment of the three poisons (tri-viṣa) obscuring the mind; fifth, inverted discrimination, referring to evil actions done believing them to be superior and without fault. Among these five, fundamental attachment and inverted discrimination, whether done or increased, cannot avoid receiving different retributions because they are heavy. The other three, although done, do not increase and do not necessarily receive different retributions because they are light. The commentary explains that the doer is the one who initiates and creates actions, causing them to manifest. The increaser is the one who causes the habitual tendencies to increase. The intentional actions mentioned there are only five. Here, both intentional and unintentional thoughts are discussed, so there are ten kinds. The second one here is the same as the third one there. The seventh one here is the same as the first two there, and not
【English Translation】 Action. That is, the seeds of two karmas (dve-karma-bīja). Actions of exertion and fundamental manifestation, both visible and invisible (prayoga-mūla-vyakta-avyakta-karma). What has been extinguished and abandoned is called non-action (nāsti-karma), because it is not accomplished and has no superior function. This is Master Bei's explanation. Master Jing says that what arises spontaneously is not included in the path of karma (karma-patha). All good and evil actions, as well as neutral actions (avyākrta-karma), are called non-action. If it is a fundamental path of karma, the good and evil actions arising from exertion are called action. The current explanation is that the visible actions arising from exertion and fundamental causes are called action, because there is an arising and doing. All invisible actions are called non-action, because there is no arising and doing. This connects the visible and invisible actions of the Three Vehicles (triyāna), so it does not mention mental action.
Among the karmas that increase and do not increase, the eight self-natured neutral karmas (aṣṭa-svabhāva-avyākrta-karma) refer to what is neither good nor bad, not included in the path of karma, and of medium or low quality. It is not the neutral nature among the three natures (tri-svabhāva). Because the self-nature does not increase, it is called neutral. Or the neutral karma among the three natures.
The nine karmas damaged by repentance (nava-pratighāta-karma), as stated in eighty-nine, are that all actions done that do not increase, if there is no remorse and no cultivation of antidotes, may receive consequences, and are called increasing karmas. If there is remorse, etc., it is called non-increasing. Or the previously increasing karma, due to remorse, etc., like Ajatasatru (Ajātaśatru), is called non-increasing. Not repenting, etc., is called increasing karma. The sixtieth says that based on those who are not liberated, the karma of definite retribution is established. Therefore, those who are liberated subdue and cut off through the path. The Abhidharma (Abhidharma) says that there are five kinds of intentional actions: first, instructed by others; second, persuaded by others; third, without understanding; fourth, fundamental attachment, referring to the actions arising from the fierce attachment of the three poisons (tri-viṣa) obscuring the mind; fifth, inverted discrimination, referring to evil actions done believing them to be superior and without fault. Among these five, fundamental attachment and inverted discrimination, whether done or increased, cannot avoid receiving different retributions because they are heavy. The other three, although done, do not increase and do not necessarily receive different retributions because they are light. The commentary explains that the doer is the one who initiates and creates actions, causing them to manifest. The increaser is the one who causes the habitual tendencies to increase. The intentional actions mentioned there are only five. Here, both intentional and unintentional thoughts are discussed, so there are ten kinds. The second one here is the same as the third one there. The seventh one here is the same as the first two there, and not
相違。彼論后二。增長業攝。故非十收。
故思業者謂故思已若作業若增長業等者。此中故作或增長。名故思業。非故作或增。名不故思業。對法明思業思已業。初是福非福不動業。后是身語意業。與此不同。又彼論說。故思業有五。如次前說。與此相違。通增長不增長。故此依殊勝強思。當定招異熟。名故思業。彼依但是故思所作。非任運業。通當得不當得果。皆名故思。所望別故。亦不相違。
順定受業不定受業者。即前故思業。當定招異熟。前不故思業。當不定招異熟。對法論說。決定受業者。決定有三。一作業定。由宿業力感決定身。於此生中必造此業。期限決定終不違越。佛等神力亦不能制。二受異熟定。即此所說順定受。業果定當受。時未定故。三分位定。謂順現受。生受。后受。分位定業。此中義顯。若業道攝業名順定受。加行後起。通定不定。若未悔未解脫名定業。已悔已解脫名不定業。
已熟未熟業者。過去及現在正生果業。名異熟業。未來及現在當生果業。名未熟業。上明五種二門已。
三性業中。有覆無記業。亦名無記業。非三善根三不善根為因緣故。
律儀所攝業等者。別解脫律儀。對法論說。即七眾所受律儀。出家五眾。及近事近住。由出家者盡壽遠離惡
【現代漢語翻譯】 相違。彼論后二。增長業攝。故非十收。 （這與之前的說法）相違背。在《阿毗達磨》的論述中，后兩種（思已業和增長業）屬於增長業的範疇，因此不被十業道所包含。
故思業者謂故思已若作業若增長業等者。此中故作或增長。名故思業。非故作或增。名不故思業。對法明思業思已業。初是福非福不動業。后是身語意業。與此不同。又彼論說。故思業有五。如次前說。與此相違。通增長不增長。故此依殊勝強思。當定招異熟。名故思業。彼依但是故思所作。非任運業。通當得不當得果。皆名故思。所望別故。亦不相違。 因此，『故思業』指的是在有意識的思考之後所造作的行為，無論是作業還是增長業等。這裡，有意識地造作或增長的行為被稱為『故思業』，反之則稱為『不故思業』。《阿毗達磨》中區分了思業和思已業，前者是福業、非福業和不動業，後者是身語意業，這與這裡的定義不同。此外，《阿毗達磨》還說『故思業』有五種，與之前所說的相違背，因為它既包括增長業也包括不增長業。因此，這裡的『故思業』指的是由殊勝而強烈的思所驅動，必定會招感異熟果報的行為。而《阿毗達磨》所說的『故思業』僅僅指有意識思考後所作的行為，不包括任運業，並且無論是否會得到果報都稱為『故思』。因為所期望的不同，所以並不矛盾。
順定受業不定受業者。即前故思業。當定招異熟。前不故思業。當不定招異熟。對法論說。決定受業者。決定有三。一作業定。由宿業力感決定身。於此生中必造此業。期限決定終不違越。佛等神力亦不能制。二受異熟定。即此所說順定受。業果定當受。時未定故。三分位定。謂順現受。生受。后受。分位定業。此中義顯。若業道攝業名順定受。加行後起。通定不定。若未悔未解脫名定業。已悔已解脫名不定業。 『順定受業』和『不定受業』，前者指的是之前的『故思業』，必定會招感異熟果報；後者指的是之前的『不故思業』，不一定會招感異熟果報。《阿毗達磨》中說，『決定受業』有三種決定：一是作業定，由於宿業的力量，感得決定的身，在此生中必定會造作此業，期限決定，無法違越，即使是佛的神力也無法阻止；二是受異熟定，也就是這裡所說的『順定受』，業的果報必定會受到，只是時間未定；三是分位定，指的是順現受、順生受、順后受的分位決定的業。這裡的意思是，如果屬於業道所攝的業，就稱為『順定受』，加行和後起既有可能是定的，也有可能是不定的。如果未曾懺悔或解脫，就稱為『定業』，已經懺悔或解脫的，就稱為『不定業』。
已熟未熟業者。過去及現在正生果業。名異熟業。未來及現在當生果業。名未熟業。上明五種二門已。 『已熟業』和『未熟業』，過去和現在正在產生果報的業，稱為『異熟業』；未來和現在將要產生果報的業，稱為『未熟業』。以上說明了五種業的兩種分類。
三性業中。有覆無記業。亦名無記業。非三善根三不善根為因緣故。 在三性業中，『有覆無記業』也稱為『無記業』，因為它不是由三種善根或三種不善根作為因緣所產生的。
律儀所攝業等者。別解脫律儀。對法論說。即七眾所受律儀。出家五眾。及近事近住。由出家者盡壽遠離惡 『律儀所攝業』等，指的是別解脫律儀。《阿毗達磨》中說，這是七眾所受持的律儀，包括出家的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），以及近事男、近事女。出家眾終身遠離惡
【English Translation】 Contradictory. The latter two in that treatise, are included in the karma of growth, therefore not included in the ten. This contradicts the previous statement. In the Abhidharma's (阿毗達磨) discussion, the latter two (karma after thought and karma of growth) are included in the category of karma of growth, therefore not included in the ten paths of karma.
Therefore, 'karma of intention' refers to actions, growth karma, etc., that are performed after intentional thought. Here, intentional action or growth is called 'karma of intention'. Non-intentional action or growth is called 'karma of non-intention'. The Abhidharma clarifies that karma of thought and karma after thought, the former being meritorious, non-meritorious, and immovable karma, and the latter being karma of body, speech, and mind, are different from this. Furthermore, that treatise states that there are five types of 'karma of intention', as previously mentioned, which contradicts this, as it includes both growth and non-growth. Therefore, here, it refers to superior and strong thought that will definitely result in different maturation, called 'karma of intention'. That refers only to actions performed with intentional thought, not spontaneous karma, and includes both obtainable and unobtainable results, all called 'intentional thought'. Because the expectations are different, they are not contradictory. Therefore, 'karma of intention' refers to actions performed after intentional thought, whether it be action karma or growth karma. Here, intentional action or growth is called 'karma of intention', while unintentional action or growth is called 'karma of non-intention'. The Abhidharma distinguishes between karma of thought and karma after thought, with the former being meritorious, non-meritorious, and immovable karma, and the latter being karma of body, speech, and mind, which is different from the definition here. Furthermore, the Abhidharma states that there are five types of 'karma of intention', which contradicts the previous statement because it includes both growth and non-growth karma. Therefore, here, 'karma of intention' refers to actions driven by superior and strong thought that will definitely result in different maturation. The 'karma of intention' in the Abhidharma refers only to actions performed with intentional thought, not spontaneous karma, and includes both obtainable and unobtainable results, all called 'intentional thought'. Because the expectations are different, they are not contradictory.
'Karma with definitely received results' and 'karma with indefinitely received results' refer to the former 'karma of intention', which will definitely result in different maturation, and the former 'karma of non-intention', which will indefinitely result in different maturation. The Abhidharma states that there are three certainties in 'karma with definitely received results': first, certainty of action, due to the power of past karma, one is born with a determined body, and in this life, one will definitely perform this karma, with a determined time limit that cannot be violated, even by the divine power of the Buddha (佛) and others. Second, certainty of receiving different maturation, which is the 'karma with definitely received results' mentioned here, where the results of the karma will definitely be received, but the time is not determined. Third, certainty of division, referring to karma with division determined for sequentially received, born-received, and later-received results. The meaning here is clear: if the karma is included in the path of karma, it is called 'karma with definitely received results'. The initial effort and subsequent actions can be either definite or indefinite. If there is no repentance or liberation, it is called 'definite karma'; if there is repentance or liberation, it is called 'indefinite karma'. 'Karma with definitely received results' and 'karma with indefinitely received results': the former refers to the previous 'karma of intention', which will definitely result in different maturation; the latter refers to the previous 'karma of non-intention', which may or may not result in different maturation. The Abhidharma states that there are three certainties in 'karma with definitely received results': first, certainty of action, due to the power of past karma, one is born with a determined body, and in this life, one will definitely perform this karma, with a determined time limit that cannot be violated, even by the divine power of the Buddha and others. Second, certainty of receiving different maturation, which is the 'karma with definitely received results' mentioned here, where the results of the karma will definitely be received, but the time is not determined. Third, certainty of division, referring to karma with division determined for sequentially received, born-received, and later-received results. The meaning here is clear: if the karma is included in the path of karma, it is called 'karma with definitely received results'. The initial effort and subsequent actions can be either definite or indefinite. If there is no repentance or liberation, it is called 'definite karma'; if there is repentance or liberation, it is called 'indefinite karma'.
'Matured karma' and 'unmatured karma' refer to karma from the past and present that is currently producing results, called 'karma of different maturation', and karma from the future and present that will produce results, called 'unmatured karma'. The above explains the two classifications of the five types of karma. 'Matured karma' and 'unmatured karma': karma from the past and present that is currently producing results is called 'karma of different maturation'; karma from the future and present that will produce results is called 'unmatured karma'. The above explains the two classifications of the five types of karma.
Among the three natures of karma, 'covered indeterminate karma' is also called 'indeterminate karma', because it is not caused by the three wholesome roots or the three unwholesome roots. Among the three natures of karma, 'covered indeterminate karma' is also called 'indeterminate karma', because it is not caused by the three wholesome roots or the three unwholesome roots.
'Karma included in the precepts', etc., refers to the Pratimoksha (別解脫律儀) precepts. The Abhidharma states that these are the precepts upheld by the seven assemblies, including the five assemblies of the ordained (bhikshus (比丘), bhikshunis (比丘尼), shramaneras (沙彌), shramanerikas (沙彌尼), and shikshamanas (式叉摩那)), as well as the upasakas (近事男) and upasikas (近事女). The ordained ones abstain from evil for life. 'Karma included in the precepts', etc., refers to the Pratimoksha precepts. The Abhidharma states that these are the precepts upheld by the seven assemblies, including the five assemblies of the ordained (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas), as well as the upasakas and upasikas. The ordained ones abstain from evil for life.
行欲行。由近事者盡壽離惡行不離欲行。由近住者不能盡壽離惡行欲行。故別解脫三類建立。
或靜慮等至果斷律儀所攝業者。靜慮者。色界四靜慮。等至者。四無色。果者依靜慮無色。所修生功德。斷者。即靜慮無色相應現思。遠防欲界諸犯戒非之斷戒也。果即是斷戒。果之斷也。體即定生律儀三乘通身語大乘兼意業有釋斷者即是無為性戒。果是定生律儀。今此解業。既言果斷不言斷果。斷非無為。如前說善 或果與斷二俱戒體。故雙取之。唯初未至有斷對治。上諸地中。成遠分斷。此依有漏定生戒義。抉擇分說色界有。此通無色有。對法唯依色界建立。彼自會云。以無色界粗色無故。略不建立。
無漏律儀所攝業者。謂見諦者。由無漏力所得遠離性。即道共戒。如表無表章廣說。
不律儀中。讒刺者。唯行讒儜。譏刺於他。以求活命。不良之類。恐喝之輩 斷獄者。西域別立斷獄之人。求財活命。此有十二對法有十四。此無彼三。一獵鹿。二捕魚。三害牛。彼無此一。謂斷獄。涅槃經中說有十六。牛羊豬雞。為利故養肥已轉賣。為利故買。買已屠殺。即為八種。捕魚。捕鳥。獵師。劫盜。魁膾。兩舌。獄卒。咒龍。復為八故。無此斷獄縛象。雜心說十二。屠羊。養豚。養雞。捕魚。捕鳥。獵師
【現代漢語翻譯】 現代漢語譯本 『行欲行』，是指那些接近沙門（近事者）的人，他們終身遠離惡行，但不離男女之間的慾望行為。而『由近住者』，是指那些接近寺院居住的人，他們不能終身遠離惡行，仍然會有慾望行為。因此，別解脫戒根據這三種情況而建立。
或者，由禪定等至（等至者，指四無色定）的果所斷的律儀所攝的業。禪定，指的是四種靜慮（四靜慮）。等至，指的是四無色定（四無色）。果，指的是依靠靜慮和無色定所修習而生的功德。斷，指的是與靜慮和無色定相應的現行思惑。這種斷，是遠遠地防止欲界各種犯戒行為的斷戒。果就是斷戒，是果的斷。其體性是禪定所生的律儀，小乘、中乘普遍具有身語方面的戒律，大乘佛教兼顧意業。有一種解釋認為，斷就是無為的自性戒。果是禪定所生的律儀。現在這裡解釋業，既然說是『果斷』，而不是『斷果』，那麼斷就不是無為法，如前面所說的善法。或者，果和斷二者都是戒體，所以同時取用。只有最初的未至定有斷的對治作用，上面的各個地中，成就遠分斷。這是依據有漏的禪定所生的戒的意義。《抉擇分》中說有，這裡通於無色界。對法論只依據色界建立。他們自己解釋說，因為無色界沒有粗色，所以略而不建立。
無漏律儀所攝的業，指的是見諦（見諦者）的人，由無漏的功力所獲得的遠離性，也就是道共戒。如《表無表章》中廣說。
在不律儀中，『讒刺者』，是指那些專門進行讒言誹謗，譏諷刺傷他人，以此來求取活命，品質惡劣的人。『恐喝之輩』，是指那些恐嚇威脅他人的人。『斷獄者』，在西域專門設立斷獄的人，以此求財活命。這裡有十二種，對法論中有十四種，這裡沒有那三種：一是獵鹿，二是捕魚，三是害牛。對法論中沒有這裡的一種：斷獄。《涅槃經》中說有十六種：牛、羊、豬、雞，爲了利益而飼養，養肥後轉賣；爲了利益而購買，買來后屠殺，這就是八種。捕魚、捕鳥、獵師、劫盜、劊子手、兩舌、獄卒、咒龍，又是八種。所以沒有斷獄和縛象。雜心論中說有十二種：屠羊、養豚、養雞、捕魚、捕鳥、獵師。
【English Translation】 English version 'Practicing desire' refers to those who are close to the monastic life (Upasaka), who abstain from evil deeds for their entire lives but do not abstain from sexual activity. 'Living nearby' refers to those who live near monasteries, who cannot abstain from evil deeds for their entire lives and still engage in sexual activity. Therefore, the Pratimoksha (individual liberation vows) are established based on these three situations.
Alternatively, the karma encompassed by the precepts severed by the fruits of Dhyana (meditative absorption) and Samapatti (attainment). Dhyana refers to the four Dhyanas (four meditative absorptions). Samapatti refers to the four Arupadhatus (four formless realms). 'Fruits' refer to the merits arising from cultivation based on Dhyana and the Arupadhatus. 'Severance' refers to the actual afflictions corresponding to Dhyana and the Arupadhatus. This severance is the precept that remotely prevents various violations in the desire realm. The 'fruit' is the severed precept, the severance of the fruit. Its nature is the precepts arising from Dhyana, which are universally possessed by the Sravakayana (hearer vehicle), Pratyekabuddhayana (solitary realizer vehicle) and Bodhisattvayana (Bodhisattva vehicle) in terms of body and speech, and the Mahayana (Great Vehicle) also includes mental actions. One explanation is that severance is the unconditioned nature of the precepts. The fruit is the precepts arising from Dhyana. Now, this explanation of karma says 'fruit severance' rather than 'severance fruit,' so severance is not unconditioned, as mentioned earlier regarding good deeds. Alternatively, both fruit and severance are the essence of the precepts, so both are taken. Only the initial Anagami (non-returner) has the antidote to severance. In the higher realms, distant severance is achieved. This is based on the meaning of precepts arising from conditioned Dhyana. The Viniścaya-saṃgrahaṇī (Compendium of Determinations) says that this extends to the Arupadhatu. The Abhidharma (scholastic treatises) only establishes it based on the Rupadhatu (form realm). They explain themselves by saying that because the Arupadhatu has no coarse form, it is omitted from establishment.
The karma encompassed by the Anasrava (without outflows) precepts refers to those who have seen the truth (Arya), who have attained the nature of detachment through the power of the Anasrava, which is the precepts shared by the path. As explained extensively in the Chapter on Manifest and Unmanifest.
Among the non-precepts, 'slanderers' refer to those who specialize in slander and defamation, mocking and hurting others, in order to make a living, people of bad character. 'Intimidators' refer to those who intimidate and threaten others. 'Judges' refers to those who are specifically appointed as judges in the Western Regions, who make a living by judging cases. Here there are twelve types, while the Abhidharma has fourteen. The three missing here are: hunting deer, fishing, and harming cattle. The one missing in the Abhidharma is judging cases. The Nirvana Sutra says there are sixteen types: cattle, sheep, pigs, chickens, raised for profit, fattened and then sold; bought for profit, bought and then slaughtered, these are eight types. Fishing, bird catching, hunters, robbers, executioners, double-tongued people, jailers, and dragon charmers, these are another eight types. Therefore, there are no judging cases and binding elephants. The Samuccaya says there are twelve types: slaughtering sheep, raising pigs, raising chickens, fishing, bird catching, hunters.
。作賊。魁膾。守獄。咒龍。伺[狂-王+(山/鳥)]。屠犬。諸文不同。但說損害意業弘廣。以自活命而為本業。皆不律儀。略舉爾端。非唯爾所。不爾專行殺馬驢等。豈非彼耶。具支多少。得舍因緣。亦如別章 處中業等有表無表佛成不成。皆如章說。
施自性者謂思所起能捨所施物身業語業者。對法唯識俱取三業。思並無貪為性。今以無貪說為因緣。以思說在等起門中。故自性中取身語業。據表外彰。三乘通論。故唯身語不說意業。戒自性中。以三業為性。故言身語業等。如唯識說。受菩薩戒故通三業 依處通情非情者。性戒遮戒。隨其所應。通依二故。
修性自性謂三摩地者。其四無量。慈體無瞋。悲體不害。喜體不嫉。舍即三善根。善舍數也。今從所依故定為體。如無垢疏第二卷。
依處者。即所緣三界有情總為三類。一無苦無樂與樂名慈。二有苦拔濟名悲。三有樂助喜名喜。于初類起離癡想。于第二類起離瞋想。于第三類起離貪想。平等令離惡名舍。此舉慈境等取餘三。此各有三。如余文說。
福業謂感善趣異熟等者。福業於人天受總異熟 及順五趣受者。四趣受別異熟。其地獄中。受等流果相似別報。總言順五。有義不然。成唯識說。余處說彼有等流樂。應知彼依隨轉理說
【現代漢語翻譯】 現代漢語譯本：作賊（盜竊者），魁膾（劊子手），守獄（獄卒），咒龍（以咒語役使龍的人），伺[狂-王+(山/鳥)]（伺候瘋癲之人），屠犬（殺狗者）。各種職業雖然不同，但都以損害眾生的意業為根本，並且以此為生。這些都是不合乎戒律的行為，這裡只是簡單地列舉一些。不僅僅是這些，例如專門殺馬、殺驢等，難道不是同樣的道理嗎？關於這些行為所涉及的細節，例如行為的程度、因果關係等，可以參考其他章節的論述。關於處中業等行為是否有表業和無表業，以及佛是否會因此成就，都如相關章節所說。
施的自性是指由思所引發的，能夠捨棄所施之物的身業和語業。《對法論》和《唯識論》都認為施包含身、語、意三業。思的自性是無貪，這裡用無貪來解釋施的因緣。因為思在等起門中說明，所以在自性中只取身業和語業，這是從外在表現的角度來說的。從大乘和小乘通用的角度來說，所以只說身語而不說意業。戒的自性以身、語、意三業為性，所以說身語業等，如《唯識論》所說。受菩薩戒則包含身、語、意三業。
所依的對象可以是有情眾生，也可以是非情之物。性戒和遮戒，根據具體情況，都可以依止這兩類對象。
修性的自性是指三摩地（禪定）。其中的四無量心，慈的體性是無瞋，悲的體性是不害，喜的體性是不嫉，舍的體性是三種善根，也就是善舍之數。這裡從所依的角度，所以以禪定為體性，如《無垢疏》第二卷所說。
所依的對象，也就是所緣的境界，是將三界有情眾生總分為三類：第一類是無苦無樂的眾生，給予他們快樂稱為慈；第二類是有痛苦的眾生，救拔他們脫離痛苦稱為悲；第三類是有快樂的眾生，幫助他們保持快樂稱為喜。對於第一類眾生，生起遠離愚癡的想法；對於第二類眾生，生起遠離嗔恨的想法；對於第三類眾生，生起遠離貪婪的想法。平等地令眾生遠離惡業稱為舍。這裡以慈為例，也包括其餘三種。每一種都有三種，如其他經文所說。
福業是指能夠感得善趣異熟果報等。福業在人天道中感受總的異熟果報，以及順於五趣的果報。四惡趣感受的是差別異熟果報。在地獄中，感受的是與等流果相似的差別果報。總的來說是順於五趣。有的人不這樣認為，《成唯識論》說，其他地方說地獄中也有等流樂，應該知道那是依據隨轉理而說的。
【English Translation】 English version: 'Making theft (thieves), executioners (executioners), guarding prisons (jailers), cursing dragons (those who use spells to control dragons), serving [mad-king+(mountain/bird)] (serving insane people), slaughtering dogs (dog slaughterers). Although various professions are different, they all take the intentional karma of harming sentient beings as their foundation and make a living from it. These are all behaviors that do not conform to the precepts, and these are just a few simple examples. It's not just these, for example, specializing in killing horses, killing donkeys, etc., isn't it the same principle? Regarding the details involved in these behaviors, such as the degree of the behavior, the causal relationship, etc., you can refer to the discussions in other chapters. Regarding whether behaviors such as intermediate karma have manifest karma and non-manifest karma, and whether the Buddha will achieve enlightenment because of this, it is all as stated in the relevant chapters.'
'The self-nature of giving refers to the physical and verbal karma that arises from thought and can relinquish the objects of giving. The 'Abhidharma' and 'Vijnaptimatrata' both believe that giving includes the three karmas of body, speech, and mind. The nature of thought is non-greed, and here non-greed is used to explain the cause and condition of giving. Because thought is explained in the arising gate, only physical and verbal karma are taken in the self-nature, which is from the perspective of external manifestation. From the perspective of the common theory of the Mahayana and Hinayana, only body and speech are mentioned, not intentional karma. The self-nature of precepts takes the three karmas of body, speech, and mind as its nature, so it is said that body, speech, and mind karma, etc., as stated in the 'Vijnaptimatrata'. Taking the Bodhisattva precepts includes the three karmas of body, speech, and mind.'
'The object of reliance can be sentient beings or non-sentient things. The precepts of nature and the precepts of prohibition can, according to the specific situation, rely on these two types of objects.'
'The self-nature of cultivation refers to Samadhi (meditative concentration). Among them, the four immeasurable minds, the nature of loving-kindness is non-anger, the nature of compassion is non-harm, the nature of joy is non-jealousy, and the nature of equanimity is the three roots of goodness, that is, the number of good relinquishments. Here, from the perspective of reliance, Samadhi is taken as the nature, as stated in the second volume of the 'Stainless Commentary'.'
'The object of reliance, that is, the object of focus, is to divide sentient beings in the three realms into three categories: the first category is sentient beings without suffering or happiness, giving them happiness is called loving-kindness; the second category is sentient beings with suffering, rescuing them from suffering is called compassion; the third category is sentient beings with happiness, helping them maintain happiness is called joy. For the first category of sentient beings, generate the thought of being free from ignorance; for the second category of sentient beings, generate the thought of being free from hatred; for the third category of sentient beings, generate the thought of being free from greed. Equitably causing sentient beings to be free from evil karma is called equanimity. Here, loving-kindness is taken as an example, and it also includes the other three. Each one has three types, as stated in other scriptures.'
'Meritorious karma refers to being able to feel the different ripening results of good destinies, etc. Meritorious karma experiences the total different ripening results in the human and heavenly realms, as well as the results that are in accordance with the five destinies. The four evil destinies experience the differentiated different ripening results. In hell, what is experienced is the differentiated result similar to the outflowing result. Generally speaking, it is in accordance with the five destinies. Some people do not think so. The 'Vijnaptimatrata' says that other places say that there is also outflowing happiness in hell, and it should be known that it is said according to the principle of following transformation.'
。故大乘中。彼無善果。由善業故受苦輕微。名為得果。更無別報。不同小乘地獄四塵許善業感 又釋。此依數通說五義。別唯四趣 又釋。離非天為一。合成六趣。故說善業順五趣有。地獄實無。
順不苦不樂受業中。別報唯第四靜慮已上業者。此有二義。一云。三定已下有別報受果。此及對法不說有業者。據多分善業感樂受果。少分善業感舍受果。故略不論。不爾何故下地善業不得彼果。二云。三定已下無別善舍業。第六識中舍果寂靜。下業粗故。善但招樂故無舍果 問下善業粗不招舍果。第八舍果下業不招。答總別異故不應為例。
順現法受業等中。此及對法皆說有三。從初為名。現唯別報。余通總別。前說有二。謂定不定。第六十卷說有四業。一異熟定。二時分定。三二俱定。四二俱不定。顯揚十九說有五業。一現法受決定。二生受決定。三后受決定。四受報決定。五作業決定。不依於時但論于報。故唯二種有定不定。若論於時與報合說。業但有三。不越此故。時報相對合離有四。不說別時。但總說故。唯依時及果並作業定。說有五種。除不定故。文雖有異義理無違。所望別故。
學業者謂若異生等者。謂諸異生。發三乘心解脫分善已后。皆名為學。學業通有漏無漏。無學亦爾 非學非不
【現代漢語翻譯】 現代漢語譯本：因此，在大乘佛教中，這種行為沒有好的結果。因為善業的緣故，所受的痛苦輕微，這被稱為『得果』，而沒有其他的果報。這與小乘佛教不同，小乘認為即使像地獄中四塵許微小的善業也能感得果報。另一種解釋是，這是依據普遍的說法，適用於五道（趣），但具體來說只適用於四道（趣）。還有一種解釋是，將非天道排除在外，與其他五道合起來成為六道。因此說善業順應五道而有，地獄實際上沒有（善業）。
在順不苦不樂受的業中，只有第四禪及以上禪定的業才有別報。這有兩種解釋。一種說法是，三禪及以下禪定有別報受果。這裡以及《阿毗達磨》中沒有說有這種業，是因為大部分善業感得樂受果，少部分善業感得舍受果，所以略而不論。否則，為什麼下地的善業不能感得彼果呢？另一種說法是，三禪及以下沒有特別的善舍業。第六識中的舍果是寂靜的，下地的業粗糙，所以善業只能招感樂受，因此沒有舍受果。問：下地的善業粗糙，不能招感舍受果，第八識的舍受果，下地的業不能招感。答：總體和個別不同，不應該作為例子。
在順現法受業等中，這裡以及《阿毗達磨》都說有三種。從最初的命名，現法受唯有別報，其餘的通於總報和別報。前面說有兩種，即定業和不定業。《瑜伽師地論》第六十卷說有四種業：一、異熟定業；二、時分定業；三、二俱定業；四、二俱不定業。《顯揚聖教論》第十九卷說有五種業：一、現法受決定業；二、生受決定業；三、后受決定業；四、受報決定業；五、作業決定業。不依賴於時間，只討論果報，所以只有兩種，即定和不定。如果討論時間和果報結合起來說，業只有三種，不會超出這三種。時間和果報相對，結合或分離有四種。不說特別的時間，只是總的說。只是依據時間和果報以及作業的決定，說有五種，排除了不定業。文句雖然有差異，但義理沒有違背，因為所側重的方面不同。
『學業』是指異生等，即指諸異生，發起三乘之心，在解脫分善之後，都稱為『學』。學業通於有漏和無漏，無學也是如此。『非學非不學』...
【English Translation】 English version: Therefore, in Mahayana, there is no good result from that action. Because of good karma, suffering is slight, and this is called 'obtaining a result,' but there is no other retribution. This is different from Hinayana, which believes that even a tiny amount of good karma, like four dust motes' worth in hell, can bring about a result. Another explanation is that this is based on a general statement, applicable to the five realms (gati), but specifically only to the four realms (gati). Yet another explanation is that excluding the Asura realm, the other five realms combine to form the six realms. Therefore, it is said that good karma accords with the existence of the five realms, but hell actually has none (good karma).
Among the karmas that accord with neither painful nor pleasant feeling, only the karma of the fourth Dhyana (meditative absorption) and above has separate retribution. There are two explanations for this. One explanation is that the third Dhyana and below have separate retribution and receive results. The reason why this and the Abhidharma do not mention this kind of karma is that most good karma brings about pleasant feeling as a result, and a small portion of good karma brings about neutral feeling as a result, so it is omitted. Otherwise, why can't the good karma of the lower realms bring about that result? Another explanation is that there is no special good neutral karma in the third Dhyana and below. The neutral result in the sixth consciousness is tranquil. The karma of the lower realms is coarse, so good karma can only bring about pleasant feeling, and therefore there is no neutral feeling as a result. Question: The coarse good karma of the lower realms cannot bring about neutral feeling as a result, and the neutral feeling result of the eighth consciousness cannot be brought about by the karma of the lower realms. Answer: The general and the specific are different, so it should not be taken as an example.
Among the karmas that accord with immediately experienced retribution, both here and in the Abhidharma, it is said that there are three types. Named from the first, immediately experienced retribution only has separate retribution, and the rest are common to both general and separate retribution. It was previously said that there are two types, namely, fixed karma and unfixed karma. The sixtieth fascicle of the Yogacarabhumi-sastra says that there are four types of karma: 1. Definitely matured karma; 2. Definitely timed karma; 3. Karma that is both definite; 4. Karma that is both indefinite. The nineteenth fascicle of the Asanga's Compendium of Determinations says that there are five types of karma: 1. Definitely immediately experienced karma; 2. Definitely subsequently experienced karma; 3. Definitely later experienced karma; 4. Definitely retributed karma; 5. Definitely created karma. Not relying on time, only discussing retribution, so there are only two types, namely, definite and indefinite. If discussing time and retribution together, there are only three types of karma, not exceeding these three. Time and retribution are relative, and combining or separating them results in four types. Not speaking of specific times, only speaking generally. Only based on the determination of time, result, and creation, it is said that there are five types, excluding indefinite karma. Although the wording is different, the meaning is not contradictory, because the focus is different.
'Learning karma' refers to ordinary beings, that is, all ordinary beings who have aroused the mind of the Three Vehicles and after the wholesome qualities of the part of liberation, are all called 'learning.' Learning karma is common to both defiled and undefiled, and so is the non-learner. 'Neither learning nor non-learning'...
學者。未發心前諸異生位一切諸業。六十六中。唯說聖者以為有學。證勝得故。此據所依合而為論。學者生得善等。亦名為學。不爾便非。不順彼故。
見所斷等業中。唯說惡趣不善業是見所斷者。此據引業。若兼滿業通五趣故。故論云等。五十三云。往惡趣行。唯分別起煩惱能發。三惡趣中引滿二業者。分別起故此偏說。非人中感別惡業非見道斷。亦非俱生不感惡趣。無想定等雖亦見斷。非離縛斷。故此不說。或等言攝。如唯識論第八卷疏。對法第四等解。上明十種三門業已。
黑黑等四業中。非福業名黑黑。謂三惡趣總業及五趣別惡業。其不動業名白白。謂色無色界總別善業。其諸福業名黑白黑白業。謂欲界人天總業。及順五趣別善業。善為不善之所怨對故名黑白黑白業。由未斷黑業故。其福業得此名。設黑業斷已。是先種類故。亦名黑白黑白業。此等三種對法論說。若因若果俱得其名。黑黑因。染污故。果不可愛樂故。白白因。不染污故。果可愛樂故。黑白黑白因。惡雜善故。果惡果所雜故。欲界福業果定為非福雜故名黑白黑白。自有非福果不為福雜故。不名白黑白黑業。對法第八。及六十六說黑黑業同此 彼白白業者。謂三界善業。黑白黑白業。謂欲界雜業。非一剎那業通善惡。然依意樂及由方
【現代漢語翻譯】 現代漢語譯本：學者（śaikṣa）。在未生起菩提心之前的異生位（pṛthag-jana）的一切業（karma），在六十六種業中，只說聖者（ārya）才是有學（śaikṣa），因為他們證得了殊勝的果位。這是根據所依（āśraya）的聚合而說的。學者所生的善等，也稱為學，否則便不順應上述說法。
在見所斷（darśana-heya）等業中，只說惡趣（durgati）的不善業（akuśala-karma）是見所斷的。這是根據引業（āgamin-karma）而說的。如果兼顧滿業（paripūraka-karma），則通於五趣（pañca-gati）。所以論中說『等』。五十三中說，前往惡趣的行為，只有分別起（parikalpita）的煩惱（kleśa）才能引發。三惡趣（tri-durgati）中的引業和滿業，都是分別產生的，所以這裡偏重說明。並非人中感受的特別惡業不是見道所斷，也不是俱生（sahaja）的，不感生惡趣。無想定（asaṃjñā-samāpatti）等雖然也是見所斷，但不是離縛斷（visamyoga-prahāṇa），所以這裡不說。或者包含在『等』字中。如《唯識論》（Vijñaptimātratāsiddhi）第八卷疏、《對法》（Abhidharma）第四等解釋。上面已經說明了十種三門業。
在黑黑（kṛṣṇa-kṛṣṇa）等四業中，非福業（apuṇya-karma）名為黑黑，指三惡趣的總業（samudāya-karma）以及五趣的個別惡業。不動業（āniñjya-karma）名為白白（śukla-śukla），指色界（rūpadhātu）和無色界（arūpadhātu）的總別善業（kuśala-karma）。諸福業名為黑白黑白（kṛṣṇa-śukla-kṛṣṇa-śukla）業，指欲界（kāmadhātu）人天（manuṣya-deva）的總業，以及順應五趣的個別善業。善為不善所怨對，所以名為黑白黑白業。由於未斷除黑業，所以福業得到這個名稱。假設黑業已經斷除，也是因為先前的種類，所以也名為黑白黑白業。這些三種業在《對法論》中說，無論是因還是果，都可以得到這個名稱。黑黑因，因為染污（kliṣṭa）的緣故；果，因為不可愛樂的緣故。白白因，因為不染污的緣故；果，因為可愛樂的緣故。黑白黑白因，因為惡雜善的緣故；果，因為惡果所雜的緣故。欲界的福業果必定為非福所雜，所以名為黑白黑白。自有非福果不為福所雜，所以不名為白黑白黑業。《對法》第八，以及六十六說黑黑業同此。彼白白業，指三界（tridhātu）的善業。黑白黑白業，指欲界的雜業。並非一剎那的業通於善惡，而是依據意樂（āśaya）以及由於方。
【English Translation】 English version: Scholar (śaikṣa). Among all the karmas (karma) of ordinary beings (pṛthag-jana) in the states before the arising of the aspiration for enlightenment, only the noble ones (ārya) are said to be learners (śaikṣa) in the sixty-six categories, because they have attained superior results. This is discussed based on the aggregation of the support (āśraya). The good qualities, etc., born of a learner are also called learning; otherwise, it would not be in accordance with the above statement.
Among the karmas to be abandoned by seeing (darśana-heya), only the unwholesome karmas (akuśala-karma) of the evil destinies (durgati) are said to be abandoned by seeing. This is according to the projecting karma (āgamin-karma). If the fulfilling karma (paripūraka-karma) is also considered, it applies to the five destinies (pañca-gati). Therefore, the treatise says 'etc.' In the fifty-third section, it says that the actions leading to evil destinies can only be initiated by afflictions (kleśa) that arise from conceptualization (parikalpita). The projecting and fulfilling karmas in the three evil destinies (tri-durgati) are all produced by conceptualization, so this is emphasized here. It is not that the particularly evil karmas experienced in the human realm are not abandoned by the path of seeing, nor are they innate (sahaja), and they do not lead to evil destinies. Although the non-perception attainment (asaṃjñā-samāpatti) and others are also abandoned by seeing, they are not abandoned by detachment (visamyoga-prahāṇa), so they are not mentioned here. Or they are included in the word 'etc.' As explained in the commentary on the eighth volume of the Vijñaptimātratāsiddhi (Treatise on Consciousness-Only), the fourth section of the Abhidharma, etc. The ten types of karma of the three doors have been explained above.
Among the four karmas, black-black (kṛṣṇa-kṛṣṇa) etc., non-meritorious karma (apuṇya-karma) is called black-black, referring to the collective karma (samudāya-karma) of the three evil destinies and the individual evil karmas of the five destinies. Immovable karma (āniñjya-karma) is called white-white (śukla-śukla), referring to the collective and individual wholesome karmas (kuśala-karma) of the form realm (rūpadhātu) and the formless realm (arūpadhātu). Meritorious karmas are called black-white-black-white (kṛṣṇa-śukla-kṛṣṇa-śukla) karma, referring to the collective karma of humans and gods (manuṣya-deva) in the desire realm (kāmadhātu), and the individual wholesome karmas that accord with the five destinies. Goodness is opposed by unwholesomeness, so it is called black-white-black-white karma. Because black karma has not been eliminated, meritorious karma receives this name. Even if black karma has been eliminated, it is still called black-white-black-white karma because of its previous nature. These three types of karma are described in the Abhidharma treatise, where both the cause and the result can receive this name. The cause of black-black is defilement (kliṣṭa); the result is unlovable. The cause of white-white is non-defilement; the result is lovable. The cause of black-white-black-white is the mixture of evil and good; the result is mixed with evil results. The result of meritorious karma in the desire realm is necessarily mixed with non-merit, so it is called black-white-black-white. There are non-meritorious results that are not mixed with merit, so they are not called white-black-white-black karma. The eighth section of the Abhidharma, and the sixty-sixth section, say that black-black karma is the same as this. The white-white karma refers to the wholesome karmas of the three realms (tridhātu). Black-white-black-white karma refers to the mixed karmas of the desire realm. It is not that a single moment of karma encompasses both good and evil, but rather it depends on the intention (āśaya) and the direction.
便。合說一業名為雜業。謂有業意樂故黑。方便故白。即矯誑心相修諸善。或有業意樂故白。方便故黑。即訓弟子發身語惡。此黑白業通善惡性。此論依福非福不動三業。以明黑黑等業。彼論依純雜善惡。以明黑黑等業。故不相違。又六十六及對法。依真實門。此中據隨轉理門。俱舍第十六云。惡色慾界善能盡彼。無漏應知如次第名黑白俱非。若說此論隨順彼宗者。其白白業應唯色界善。理既不爾。故如前說。
非黑非白無異熟業能盡諸業等者。不染污故名非黑。非有漏善故名非白。不招無覆無記果故。名無異熟業。能斷前三業故。名能盡諸業。對法說為非黑白無異熟業能盡諸業。彼言非黑者離煩惱故。白者一向清凈故。為簡有漏白善業生死相違故。名無異熟。此顯非取一切無漏皆是此業。言能盡諸業。取前三業之斷對治。俱舍論中說此體者。
四法忍離欲 前八無間俱 十二無漏思 唯盡純黑業 離欲四靜慮 第九無間思 一盡雜純黑 四令純白盡
若依瑜伽應說頌曰。
次第欲界十 前九純黑業 后一純黑雜 上八純白斷 唯離欲界欲 依初超第三 一盡純黑雜 離上一皆斷 從初超第四 總說有十惡 前九唯斷黑 第十三皆斷 菩薩見唯思 金
【現代漢語翻譯】 現代漢語譯本 因此，如果將一種行為說成是混合業，那是因為其意樂是黑色的（指惡的），而方便（行為的方式）是白色的（指善的）。例如，懷著虛偽欺騙的心去修行各種善事。或者，某種行為的意樂是白色的（指善的），而方便是黑色的（指惡的），例如教訓弟子時，言語和行為惡劣。這種黑白業貫穿于善與惡的性質之中。本論是依據福業、非福業和不動業這三種業來闡明黑黑等業的。而《對法論》是依據純粹和混合的善惡業來闡明黑黑等業的。因此，兩者並不矛盾。此外，《六十六論》和《對法論》是依據真實之門來闡述的，而這裡是根據隨轉理之門來闡述的。《俱舍論》第十六卷說，惡無間道（Akaranakusala）能夠斷盡惡業，無漏道（Anasrava-marga）應該知道是依次斷盡黑、白、俱非業的。如果說本論是隨順《對法論》的宗義，那麼白白業應該僅僅是無漏善業，但道理並非如此，所以應該如前面所說的那樣理解。
『非黑非白無異熟業能盡諸業』等的意思是：因為不染污，所以稱為非黑；因為不是有漏的善業，所以稱為非白；因為不招感無覆無記的果報，所以稱為無異熟業；因為能夠斷除前面的三種業，所以稱為能盡諸業。《對法論》中說為『非黑白無異熟業能盡諸業』。那裡所說的『非黑』是指遠離煩惱，『白』是指一向清凈，爲了簡別有漏的白善業與生死相違，所以稱為『無異熟』。這表明並非所有的無漏業都是這種業。所說的『能盡諸業』，是指斷除前面三種業的對治。《俱舍論》中說這種業的體性是：
四法忍離欲 前八無間俱 十二無漏思 唯盡純黑業 離欲四靜慮 第九無間思 一盡雜純黑 四令純白盡
如果依據《瑜伽師地論》，應該這樣說頌：
次第欲界十 前九純黑業 后一純黑雜 上八純白斷 唯離欲界欲 依初超第三 一盡純黑雜 離上一皆斷 從初超第四 總說有十惡 前九唯斷黑 第十三皆斷 菩薩見唯思 金
【English Translation】 English version Therefore, if an action is described as a mixed karma, it is because its intention (意樂, yi le) is black (referring to evil), while the means (方便, fang bian) (the way of acting) is white (referring to good). For example, practicing various good deeds with a hypocritical and deceitful mind. Or, the intention of a certain action is white (referring to good), while the means is black (referring to evil), such as when teaching disciples, the words and actions are evil. This black and white karma permeates the nature of good and evil. This treatise elucidates black-black karma, etc., based on the three types of karma: meritorious karma (福業, fu ye), non-meritorious karma (非福業, fei fu ye), and unwavering karma (不動業, bu dong ye). The Abhidharma (對法論, dui fa lun) elucidates black-black karma, etc., based on pure and mixed good and evil karma. Therefore, the two are not contradictory. Furthermore, the Shastras on Sixty-Six Matters (六十六論, liu shi liu lun) and the Abhidharma are expounded based on the door of reality, while this is expounded based on the door of following the principle of transformation. The sixteenth volume of the Abhidharmakosa (俱舍論, ju she lun) states that the evil immediate path (Akaranakusala) can completely eradicate evil karma, and it should be known that the unconditioned path (Anasrava-marga) eradicates black, white, and non-both karma in sequence. If it is said that this treatise follows the tenets of the Abhidharma, then white-white karma should only be unconditioned good karma, but the principle is not so, so it should be understood as stated earlier.
The meaning of 'non-black, non-white, karma without different maturation can exhaust all karma' and so on is: because it is not defiled, it is called non-black; because it is not conditioned good karma, it is called non-white; because it does not bring about unwholesome and neutral results, it is called karma without different maturation; because it can cut off the previous three karmas, it is called capable of exhausting all karmas. The Abhidharma says, 'non-black, non-white, karma without different maturation can exhaust all karmas.' The 'non-black' mentioned there refers to being away from afflictions, and 'white' refers to being always pure. In order to distinguish conditioned white good karma from being contrary to samsara, it is called 'without different maturation.' This shows that not all unconditioned karmas are this kind of karma. The 'capable of exhausting all karmas' refers to the antidote to cutting off the previous three karmas. The Abhidharmakosa says that the nature of this karma is:
The four forbearance of detachment, the previous eight immediate paths together, The twelve unconditioned thoughts, only exhaust purely black karma. The four dhyanas of detachment, the ninth immediate thought, One exhausts mixed pure black, four cause pure white to be exhausted.
If based on the Yogacarabhumi-sastra (瑜伽師地論, yu qie shi di lun), the verse should be said like this:
In sequence, the ten of the desire realm, the first nine are purely black karma, The last one is purely black mixed, the upper eight cut off purely white. Only detached from desire in the desire realm, relying on the first, surpassing the third, One exhausts purely black mixed, detached from the upper, all are cut off. From the first, surpassing the fourth, generally speaking, there are ten evils, The first nine only cut off black, the thirteenth all are cut off. The Bodhisattva sees only thought, Gold.
剛三併除 此說無間道 瑜伽能斷業 若加行伏滅 皆增除見道
若依此卷文。二乘見道中。一無間道。及漸離欲前八無間思。唯盡黑黑業。第九無間道。雙盡純黑及與雜業。離四靜慮及四無色。第九無間道。唯盡白白業。此依漸次得果者說。
若依初未至及初定。超入見道得第三果。一無間道離純黑及雜 若先已離上地染。依四靜慮得第三果。一無間思離純黑及雜。隨其所應並。白白業 若從初果取第四果。前八無間思。唯離黑黑業。第九無間思俱離三業。若諸菩薩見道一無間思。唯離黑黑業。金剛喻定一無間思雙斷三業。一切惡業道生即斷。一切善業離緣縛故。要離自地染盡時盡故。第九無間思。方說盡白業。上來所說說斷有漏種子思業。若伏現行唯除見道。無無漏加行。所餘修道。並加加行道。能伏現行。此中但說諸無漏業。是前三業斷對治故。二乘解脫道。雖亦有斷。及菩薩十地所知障。諸對治所斷。皆非業故。所以不說。故對法雲。非黑白等業者。謂于加行無間道中。諸無漏業。是彼諸業斷對治故。依勝建立故。不取余勝進道等。皆依別行。亦非全伏諸品業故。所以不說。上來四業隨其所應。染凈雖殊。皆思為體。若依對法。應說頌言。
次第欲十思 九斷純黑雜 后一三俱
【現代漢語翻譯】 現代漢語譯本 剛三併除 此說無間道（anantarya-marga，無間道：指修行過程中緊接著解脫道之前的階段） 瑜伽能斷業 若加行伏滅 皆增除見道（darshana-marga，見道：佛教修行中證悟真理的最初階段） 若依此卷文。二乘見道中。一無間道。及漸離欲前八無間思。唯盡黑黑業。第九無間道。雙盡純黑及與雜業。離四靜慮（dhyana，靜慮：禪定）及四無色（arupa，無色：沒有物質形態的禪定）。第九無間道。唯盡白白業。此依漸次得果者說。 若依初未至及初定。超入見道得第三果。一無間道離純黑及雜。若先已離上地染。依四靜慮得第三果。一無間思離純黑及雜。隨其所應並。白白業。若從初果取第四果。前八無間思。唯離黑黑業。第九無間思俱離三業。若諸菩薩見道一無間思。唯離黑黑業。金剛喻定（vajropamasamadhi，金剛喻定：一種堅不可摧的禪定）一無間思雙斷三業。一切惡業道生即斷。一切善業離緣縛故。要離自地染盡時盡故。第九無間思。方說盡白業。上來所說說斷有漏種子思業。若伏現行唯除見道。無無漏加行。所餘修道。並加加行道。能伏現行。此中但說諸無漏業。是前三業斷對治故。二乘解脫道。雖亦有斷。及菩薩十地所知障。諸對治所斷。皆非業故。所以不說。故對法雲。非黑白等業者。謂于加行無間道中。諸無漏業。是彼諸業斷對治故。依勝建立故。不取余勝進道等。皆依別行。亦非全伏諸品業故。所以不說。上來四業隨其所應。染凈雖殊。皆思為體。若依對法。應說頌言。 次第欲十思 九斷純黑雜 后一三俱
【English Translation】 English version Eliminating Karma Through Three Stages This refers to the anantarya-marga (無間道: the immediate path, the stage right before liberation), where yoga can sever karma. If the preparatory practices subdue and eliminate, they all augment the removal of the darshana-marga (見道: the path of seeing, the initial stage of realizing truth in Buddhist practice). According to this text, in the darshana-marga of the two vehicles (聲聞乘 and 緣覺乘), the one anantarya-marga and the preceding eight anantarya-cittas (無間思: immediate thoughts) gradually detaching from desire, only exhaust black-black karma. The ninth anantarya-marga exhausts both purely black and mixed karma. Separating from the four dhyanas (靜慮: meditative absorptions) and the four arūpas (無色: formless realms), the ninth anantarya-marga only exhausts white-white karma. This is said in accordance with those who gradually attain the fruits. If, relying on the initial un-arrived state (未至定) and the first dhyana, one transcends into the darshana-marga and attains the third fruit (阿那含果), the one anantarya-marga separates from purely black and mixed karma. If one has already separated from the defilements of the higher realms, relying on the four dhyanas, one attains the third fruit. The one anantarya-citta separates from purely black and mixed karma, and accordingly, also white-white karma. If one takes the fourth fruit (阿羅漢果) from the first fruit (須陀洹果), the preceding eight anantarya-cittas only separate from black-black karma. The ninth anantarya-citta separates from all three karmas. If the Bodhisattvas' one anantarya-citta in the darshana-marga only separates from black-black karma, the one anantarya-citta in the vajropamasamadhi (金剛喻定: diamond-like samadhi, an indestructible state of concentration) simultaneously severs the three karmas. All evil karmic paths are severed as soon as they arise. All good karma is freed from the bonds of conditions. It is necessary to separate from the defilements of one's own realm until they are exhausted. Only the ninth anantarya-citta is said to exhaust white karma. What has been said above refers to severing the seeds of afflicted thoughts and karma. If subduing the manifest activity, only the darshana-marga is excluded. There is no un-afflicted preparatory practice. The remaining path of cultivation (修道), along with the path of applying preparatory practices, can subdue manifest activity. Here, only the un-afflicted karmas are discussed, because they are the antidotes to severing the preceding three karmas. Although the path of liberation of the two vehicles also involves severance, and the obstructions to knowledge (所知障) of the ten bhumis (十地) of the Bodhisattvas are also severed by antidotes, they are not karma, so they are not discussed. Therefore, the Abhidharma (對法) says, 'Karmas that are neither black nor white,' refers to the un-afflicted karmas in the anantarya-marga of preparatory practice, because they are the antidotes to severing those karmas. Because it is established based on superiority, the other superior progressive paths are not taken, as they all rely on separate practices and do not fully subdue all categories of karma. Therefore, they are not discussed. The above four karmas, though different in defilement and purity, are all mental in nature. According to the Abhidharma, the verse should be said: In sequence, ten thoughts of desire, nine sever pure black and mixed. The last one, all three together.
離 上八唯自盡 若超證第三 唯一三皆斷 從初取無學 前八菩薩見 唯盡純黑雜 金剛皆斷三 此說無間道 對治能斷業 若加行伏滅 除見余皆有 唯加行無間 能伏盡能斷 前勝進解脫 無勝用故除 此說離縛斷 非不生等義
若依對法說。前三業二乘次第得果。見道一無間思。及漸次離欲前八無間思。離純黑雜雜通二性故。第九無間思。離純黑及雜盡並白白業。離四色四無色。第九無間思。唯離白白業。此依漸次得果說 若依四靜慮超入見道得第三果。一無間思亦離三種 若從初果超取第四果。前八無間思。並菩薩見道。唯離純黑及雜業。第九無間思。並菩薩金剛喻定。三業俱離。此說斷種子。若伏現行。唯除見道。餘一切位。皆加加行道。余義同前 若說離縛等斷。義亦不定。應如理思。
五業中。有二複次。合有三釋。一義云。外道善不善業名曲。障佛法直道故。二即此曲名穢。污正法故。污身心故即此曲穢名濁。滓惡法故。溷身心故。皆通一切善不善業。故此論云。謂即曲業亦名穢業。即曲穢業亦名濁業二義云。曲業如前。穢業者。謂內法異生。于佛教中。無明貪瞋慢身邊見。合名顛倒見者。見戒取名住自見取者。邪見名邪決定者。疑名猶豫覺者。
【現代漢語翻譯】 現代漢語譯本 離系道中，上品的八個無間道能完全斷盡煩惱。 如果超越證得第三果（Anāgāmin，不還果），那麼只有（見道、修道、無學道）這三種道能斷除煩惱。 從初果開始證得無學果（Arhat，阿羅漢果）的過程中，前八個無間道是菩薩所見的。 只有純黑業、雜業和金剛喻定能斷除三種煩惱。 這裡說的是無間道，它能對治並斷除業。 如果通過加行道來伏滅煩惱，那麼除了見道之外，其餘的道都有（加行道的作用）。 只有加行道和無間道能夠伏滅煩惱，而盡智慧夠斷除煩惱。 前面的勝進道和解脫道，因為沒有殊勝的作用，所以被排除在外。 這裡說的是離縛的斷除，而不是不生等其他的含義。
如果依據《對法》的說法，前三個業（黑業、白業、黑白雜業）是二乘（聲聞乘、緣覺乘）次第證得果位的。 見道、一個無間道、思道，以及漸次離欲的前八個無間道，能離純黑業和雜業，因為雜業通二種性質。 第九個無間道，能離純黑業、雜業以及盡智和白白業。離四禪天和四無色界天的煩惱。 第九個無間道，只能離白白業。這是依據漸次證得果位來說的。 如果依據四靜慮超越進入見道而證得第三果，那麼一個無間道也能離三種業。 如果從初果超越證得第四果，那麼前八個無間道，以及菩薩的見道，只能離純黑業和雜業。 第九個無間道，以及菩薩的金剛喻定，三種業都能斷除。這是說斷除煩惱的種子。 如果伏滅現行的煩惱，那麼只有見道除外，其餘的一切位次，都加上加行道。其餘的含義與前面相同。 如果說離縛等斷，那麼含義也不確定，應該如理思維。
五業中，有二種複次，合起來有三種解釋。 第一種解釋是：外道的善業和不善業稱為『曲』（Kuṭila），因為它們障礙佛法的正直之道。 第二種解釋是：這個『曲』也稱為『穢』（Malina），因為它污染了正法，污染了身心。 這個『曲』和『穢』也稱為『濁』（Sāvadya），因為它積澱了惡法，混濁了身心。這些都通於一切善業和不善業。所以此論說：所謂的曲業也稱為穢業，所謂的曲穢業也稱為濁業。 第二種含義是：曲業如前所述。穢業是指：內法中的異生，在佛教中，無明、貪、嗔、慢、身邊見，合起來稱為顛倒見。見戒取名為住自見取，邪見名為邪決定，疑名為猶豫覺。
【English Translation】 English version In the path of detachment, the eight superior uninterrupted paths completely exhaust afflictions. If one transcends to attain the third fruit (Anāgāmin, Non-Returner), then only these three paths (path of seeing, path of cultivation, path of no more learning) can sever afflictions. From the initial fruit to the attainment of the fruit of no more learning (Arhat, Worthy One), the first eight uninterrupted paths are seen by Bodhisattvas. Only purely black karma, mixed karma, and the Vajra-like Samadhi can sever the three afflictions. This speaks of the uninterrupted path, which can counteract and sever karma. If afflictions are subdued through the path of application, then apart from the path of seeing, all other paths possess (the function of the path of application). Only the path of application and the uninterrupted path can subdue afflictions, while the knowledge of exhaustion can sever afflictions. The preceding paths of superior progress and liberation are excluded because they lack superior function. This speaks of the severance of bondage, not other meanings such as non-arising.
If according to the Abhidharma (對法), the first three karmas (black karma, white karma, mixed black and white karma) are the means by which the Two Vehicles (聲聞乘, Śrāvakayāna; 緣覺乘, Pratyekabuddhayāna) attain fruits in sequence. The path of seeing, one uninterrupted path, the path of cultivation, and the preceding eight uninterrupted paths of gradual detachment from desire, can detach from purely black karma and mixed karma, because mixed karma has two natures. The ninth uninterrupted path can detach from purely black karma, mixed karma, as well as the knowledge of exhaustion and purely white karma. It detaches from the afflictions of the four Dhyana heavens and the four formless realms. The ninth uninterrupted path can only detach from purely white karma. This is according to the sequential attainment of fruits. If, according to the four meditative absorptions, one transcends into the path of seeing and attains the third fruit, then one uninterrupted path can also detach from the three karmas. If one transcends from the initial fruit to attain the fourth fruit, then the preceding eight uninterrupted paths, as well as the Bodhisattva's path of seeing, can only detach from purely black karma and mixed karma. The ninth uninterrupted path, as well as the Bodhisattva's Vajra-like Samadhi, can sever all three karmas. This speaks of severing the seeds of afflictions. If subduing manifest afflictions, then only the path of seeing is excluded; all other stages are supplemented with the path of application. The remaining meanings are the same as before. If speaking of severance such as detachment from bondage, then the meaning is also uncertain and should be contemplated reasonably.
Among the five karmas, there are two further explanations, combining into three interpretations. The first interpretation is: the good and bad karmas of external paths are called 'crooked' (Kuṭila), because they obstruct the straight path of the Buddha's Dharma. The second interpretation is: this 'crookedness' is also called 'defiled' (Malina), because it defiles the true Dharma and defiles the body and mind. This 'crookedness' and 'defilement' are also called 'turbid' (Sāvadya), because they accumulate evil dharmas and pollute the body and mind. These apply to all good and bad karmas. Therefore, this treatise says: what is called crooked karma is also called defiled karma, and what is called crooked and defiled karma is also called turbid karma. The second meaning is: crooked karma is as described before. Defiled karma refers to: ordinary beings in the internal Dharma, in Buddhism, ignorance, greed, hatred, pride, and the view of self near the body, together called inverted views. The view of adhering to precepts is called dwelling in self-view, wrong view is called wrong determination, and doubt is called hesitant awareness.
隨其所應。或相應。或為近因。或為遠因。所起善不善三業名穢業。污正法故。深穢惡故。即內異生。于邪正門俱不決定。以疑為先名猶豫覺者。所有善不善名濁業。因疑所起極滓穢故。殘惡業故。前穢中。疑因邪定起。此依不定起故成差別。不是令障佛法正道亦得入故。不說內異生亦有曲業 第三義云。此之三業並外道起。邪解行發名曲。即此曲業。障有為功德起故名穢。障證無為功德故名濁。皆通善不善三業 對法第八有二複次。釋前三業。初云。三業障八道名曲。能污相續發生障業名穢。若依外道顛倒見生名濁。唯此濁業稱外道起。不說前二何人所起。故知理通內外所起。既不別說性。明知通善惡。然同此複次無過失也 彼復解云。邊見邪見薩迦耶見。如其次第。所發諸業名曲穢濁。準此亦唯外道所起。如是三業隨彼煩惱。內外道起義別說之。非各定體。義雖有異亦不相違。不同小乘說曲穢濁業。依諂瞋貪生 於此義中束為三類。一外道所起三業名曲。內法異生復有三聚。一邪定起穢業。二不定起濁業。三正定起凈業。一切聖者所有有漏無漏勝業。名牟尼業。牟尼者寂默義。此名寂靜。證寂靜理故。若依下聞慧地中。一切聖者身中所有身語二業及心。為三凈業體。心者意業。與此不同。彼說聖者身牟尼業。唯取
【現代漢語翻譯】 現代漢語譯本：隨其所應，或相應，或為近因，或為遠因，所生起的善與不善三種業，稱為穢業（指污染的業）。因為它污染了正法，極其污穢惡劣。即內在的凡夫，對於邪正之門都不能確定，以疑惑為先導的，稱為猶豫覺者。所有善與不善的業，稱為濁業（指混濁的業）。因為由疑惑所生起，極其污穢，是殘餘的惡業。前面的穢業中，疑惑是由於邪定而生起；這裡是依于不定而生起，因此形成差別。不是說令其障礙佛法正道，也可以進入，所以不說內在的凡夫也有曲業（指彎曲的業）。 第三種解釋是，這三種業都是外道所生起的。邪惡的理解和行為所引發的，稱為曲業。即這種曲業，因為障礙有為功德的生起，所以稱為穢業；因為障礙證得無為功德，所以稱為濁業。都包括善與不善的三種業。 《對法》第八卷有兩次補充解釋，解釋前面的三種業。第一次說，三種業障礙八正道，稱為曲業；能夠污染相續，發生障礙之業，稱為穢業；如果依據外道的顛倒見而生起，稱為濁業。只有這濁業才稱為外道所生起。不說前面兩種是什麼人所生起，所以知道道理上內外都可以生起。既然不分別說明性質，就明白是通於善與惡的。然而與這補充解釋相同，沒有過失。 那裡面又解釋說，邊見（執著于極端觀點的錯誤見解），邪見（否定因果的錯誤見解），薩迦耶見（認為五蘊和合的身體是真實自我的錯誤見解），按照這個順序，所引發的各種業，稱為曲、穢、濁。按照這個標準，也只有外道才能生起。像這樣，三種業隨著那些煩惱，內外道生起，意義上有所區別。不是各自固定的本體。意義上雖然有不同，也不互相違背。不同於小乘所說的曲、穢、濁業，是依據諂媚、嗔恨、貪婪而生起。 在這個意義中，歸納為三類：一是外道所生起的三種業，稱為曲業；內法異生（指凡夫）又有三類：一是邪定生起穢業，二是不定生起濁業，三是正定生起凈業。一切聖者所有有漏無漏殊勝的業，稱為牟尼業（指寂靜的業）。牟尼是寂默的意思，這名稱是寂靜的。因為證得寂靜的道理。如果依據下聞慧地中，一切聖者身中所有的身語二業以及心，作為三種凈業的本體。心就是意業。與此不同。他們說聖者的身牟尼業，只取身。
【English Translation】 English version: According to what is appropriate, either corresponding, or as a near cause, or as a distant cause, the three kinds of karma, good and unwholesome, that arise are called 'tainted karma' (referring to defiled karma). Because it defiles the true Dharma, it is extremely filthy and evil. That is, the internal ordinary being, who is uncertain about the doors of right and wrong, and who takes doubt as a priority, is called a 'hesitant knower'. All good and unwholesome karma is called 'turbid karma' (referring to muddy karma). Because it arises from doubt, it is extremely filthy and is residual evil karma. In the previous tainted karma, doubt arises from wrong determination; here it arises from uncertainty, thus forming a difference. It is not said that it allows the obstruction of the Buddha's Dharma and the right path, so it is not said that internal ordinary beings also have 'crooked karma' (referring to distorted karma). The third explanation is that these three kinds of karma are all generated by non-Buddhists. Evil understanding and actions give rise to what is called 'crooked karma'. That is, this crooked karma, because it obstructs the arising of conditioned merit, is called 'tainted karma'; because it obstructs the attainment of unconditioned merit, it is called 'turbid karma'. All include the three kinds of karma, good and unwholesome. In the eighth volume of the Abhidharmakosa, there are two supplementary explanations, explaining the previous three kinds of karma. The first says that the three kinds of karma obstruct the Eightfold Path, called 'crooked karma'; that which can defile the continuum and generate obstructive karma is called 'tainted karma'; if it arises based on the inverted views of non-Buddhists, it is called 'turbid karma'. Only this turbid karma is called that which is generated by non-Buddhists. It does not say who generated the previous two kinds, so it is known that in principle, both internal and external can generate them. Since it does not separately explain the nature, it is clear that it is common to both good and evil. However, being the same as this supplementary explanation, there is no fault. There it is further explained that extreme views (antagrāha), wrong views (mithyā-dṛṣṭi), and the view of self (satkāya-dṛṣṭi), in that order, the various karmas that arise are called crooked, tainted, and turbid. According to this standard, only non-Buddhists can generate them. In this way, the three kinds of karma follow those afflictions, and the arising of internal and external paths differs in meaning. They are not each fixed entities. Although there are differences in meaning, they do not contradict each other. They are different from what the Hinayana says about crooked, tainted, and turbid karma, which arise based on flattery, hatred, and greed. In this meaning, it is summarized into three categories: first, the three kinds of karma generated by non-Buddhists are called crooked karma; internal ordinary beings (referring to ordinary people) have three categories: first, wrong determination gives rise to tainted karma, second, uncertainty gives rise to turbid karma, and third, right determination gives rise to pure karma. All the superior karma, conditioned and unconditioned, of all sages is called muni karma (referring to silent karma). Muni means silence, and this name is silence. Because they attain the principle of silence. If based on the lower level of hearing and wisdom, all the physical and verbal karma and mind that all sages have in their bodies are taken as the substance of the three pure karmas. Mind is mental karma. This is different from that. They say that the muni karma of the sage's body only takes the body.
無漏。有漏業名三凈業。不對異生以辨差別。今此對凡聖內外道異故。清凈業唯在異生。聖者身中所有三業。皆名牟尼業。觀對異故亦不相違 俱舍論云。無學身語業即意。三牟尼。三清凈。應知即諸三妙行。
第九業過患中。生現法罪謂如能為自害者。起殺加行。殺業未成。現被他害。當來未必受。未成重業故。又如在異生先行殺等。被他現害。后得入聖不受后罪。或轉後果于現身受后更不受。如鴦掘摩羅等。亦名現法罪。指同如前能為自害故云謂如。
受彼所生身心憂苦中。六種過失者。此業七過患中前六種也。既不能成。徒積憂苦。空加方便。不成事故 不能辨者無不稱心。
又有十種過患者。犯沙彌十戒。戒所生憂苦。從初所犯故唯說十。不得受具故。
四種不善業道者。即五近事戒中前四支戒。身三語一業道性戒。飲酒是遮。故此別說。
闡地迦者。近事之名。此無所譯。故存梵本。
第三生雜染中有二。初標四種。后隨別釋。
欲界三十六處者。八寒八熱等。如前第四卷論說 色界十八處亦爾 五十八生者欲界三十六。色界十八。無色有四。
黑勝生者。種性業惡名黑。威勢強故名勝。或黑中之極故名黑勝 旃荼羅者。屠兒也 卜羯娑者。亦云補羯娑
【現代漢語翻譯】 現代漢語譯本： 『無漏』（Anāsrava，指沒有煩惱和業力的狀態）。『有漏業』（Sāsrava-karma，指有煩惱和業力的行為）被稱為『三凈業』（Tri-śuddhi-karma，指身、語、意三方面的清凈行為）。這並不是爲了區分凡夫，而是爲了區分凡夫、聖者以及外道。因此，清凈業只存在於凡夫中。聖者身中的所有三種行為都被稱為『牟尼業』（Muni-karma，指聖者的行為），因為觀察的對象不同，所以並不矛盾。《俱舍論》（Abhidharmakośa）中說：『無學』（Aśaikṣa，指已證得阿羅漢果位的人）的身語業即意業，是三種牟尼，三種清凈，應該知道這就是三種妙行（Su-carita）。 在第九『業過患』（Karma-ādīnava，指業的過失）中，『生現法罪』（Dṛṣṭadharma-avadyatā，指現世遭受的罪報）是指，例如，能夠傷害自己的人，開始進行殺生的行為，但殺業尚未完成，現在就被他人所害。未來未必會受到果報，因為尚未構成嚴重的業。又如，在凡夫階段先行殺生等惡業，後來證得聖果，不再承受未來的罪報，或者將未來的果報轉為在現世承受，之後不再承受，如鴦掘摩羅（Aṅgulimāla，指一位曾殺人無數的罪犯，后被佛陀感化出家的故事）。這也稱為『現法罪』，指的與前面能夠傷害自己的人相同，所以說『例如』。 『受彼所生身心憂苦』（Tad-utpāda-kāya-citta-duḥkha，指因惡業而產生的身心痛苦）中，六種過失是指此業的七種過患中的前六種。既然不能成就，徒勞積累憂愁痛苦，白白增加方便，因為不能成就。『不能辨者無不稱心』（Abhijñā-anabhilāṣa，指沒有辨別能力的人，無法如願以償）。 又有十種過患是指，違犯沙彌十戒（Śrāmaṇera-daśa-śīla，指沙彌應遵守的十條戒律），由戒律所產生的憂愁痛苦。因為是從最初違犯開始，所以只說十條，因為不得受具足戒（Upasampadā，指比丘或比丘尼受持的戒律）。 『四種不善業道』（Catvāri akuśala-karma-pathāni，指四種不善的行為途徑）是指五近事戒（Pañca upāsaka-śīla，指在家居士應遵守的五條戒律）中的前四條戒律。身三語一屬於業道性戒，飲酒是遮戒，所以在此單獨說明。 『闡地迦』（Caṇḍāla，指旃陀羅，印度種姓制度中的賤民）是指近事（Upāsaka，指親近佛法、受持戒律的在家男女）的名稱，此處沒有翻譯，所以保留梵文。 第三『生雜染』（Jāti-saṃkleśa，指出生時的雜染）中有兩種，首先標出四種，然後分別解釋。 『欲界三十六處』（Kāmadhātu-ṣaṭtriṃśat sthānāni，指欲界的三十六種生存之處）是指八寒地獄（Aṣṭa naraka-śītāni，指八種寒冷的地獄）、八熱地獄（Aṣṭa naraka-uṣṇāni，指八種炎熱的地獄）等，如前面第四卷論中所說。『十八處亦爾』（Aṣṭādaśa sthānāni api evam，指十八處也是如此）。『五十八生』（Aṣṭapañcāśat jāti，指五十八種生命形式）是指欲界三十六處、十八處，以及無色界（Arūpadhātu，指沒有物質形態的禪定境界）的四種。 『黑勝生』（Kṛṣṇa-śreṣṭha-jāti，指最惡劣的出生）是指種姓業惡，被稱為『黑』，威勢強大，所以被稱為『勝』，或者在黑色中最極端，所以被稱為『黑勝』。『旃荼羅』（Caṇḍāla）是指屠夫。『卜羯娑』（Pukkasa）也稱為『補羯娑』。
【English Translation】 English version: 'Anāsrava' (meaning without defilements and karma). 'Sāsrava-karma' (meaning actions with defilements and karma) is called 'Tri-śuddhi-karma' (meaning pure actions of body, speech, and mind). This is not to differentiate ordinary beings, but to differentiate ordinary beings, noble ones, and non-Buddhist practitioners. Therefore, pure karma only exists in ordinary beings. All three actions in the body of a noble one are called 'Muni-karma' (meaning the actions of a sage), because the object of observation is different, so there is no contradiction. The 'Abhidharmakośa' says: 'Aśaikṣa' (meaning one who has attained the Arhat state) body and speech karma is mind karma, which are the three Munis, the three purities, and should be known as the three excellent practices (Su-carita). In the ninth 'Karma-ādīnava' (meaning the faults of karma), 'Dṛṣṭadharma-avadyatā' (meaning the sin retribution suffered in this life) refers to, for example, a person who is able to harm himself, begins to commit the act of killing, but the killing karma is not yet completed, and he is now harmed by others. The future may not receive retribution, because it has not constituted a serious karma. Also, for example, if one commits evil karma such as killing in the stage of an ordinary being, and later attains the noble fruit, he will no longer bear the future sin retribution, or he will transform the future retribution into suffering in this life, and will no longer bear it later, such as Aṅgulimāla (referring to a story of a criminal who killed countless people and later became a monk under the influence of the Buddha). This is also called 'Dṛṣṭadharma-avadyatā', referring to the same as the person who can harm himself, so it says 'for example'. In 'Tad-utpāda-kāya-citta-duḥkha' (meaning the physical and mental suffering caused by evil karma), the six faults refer to the first six of the seven faults of this karma. Since it cannot be accomplished, it is futile to accumulate sorrow and suffering, and it is in vain to increase the means, because it cannot be accomplished. 'Abhijñā-anabhilāṣa' (meaning those who have no ability to discern, cannot get what they want). There are also ten faults, which refer to violating the Śrāmaṇera-daśa-śīla (meaning the ten precepts that a novice monk should observe), the sorrow and suffering caused by the precepts. Because it starts from the initial violation, only ten are mentioned, because one cannot receive Upasampadā (meaning the precepts held by a Bhikṣu or Bhikṣuṇī). 'Catvāri akuśala-karma-pathāni' (meaning the four unwholesome paths of action) refers to the first four precepts of the Pañca upāsaka-śīla (meaning the five precepts that a layperson should observe). The three of body and one of speech belong to the karma-patha precepts, and drinking alcohol is a prohibitive precept, so it is explained separately here. 'Caṇḍāla' refers to the name of Upāsaka, which is not translated here, so the Sanskrit is retained. In the third 'Jāti-saṃkleśa' (meaning the defilement at birth), there are two types, first marking out the four types, and then explaining them separately. 'Kāmadhātu-ṣaṭtriṃśat sthānāni' (meaning the thirty-six places of existence in the desire realm) refers to the Aṣṭa naraka-śītāni (meaning the eight cold hells), Aṣṭa naraka-uṣṇāni (meaning the eight hot hells), etc., as mentioned in the fourth volume of the treatise. 'Aṣṭādaśa sthānāni api evam' (meaning the eighteen places are also like this). 'Aṣṭapañcāśat jāti' (meaning the fifty-eight forms of life) refers to the thirty-six places of the desire realm, the eighteen places, and the four of the Arūpadhātu (meaning the realm of formless meditation). 'Kṛṣṇa-śreṣṭha-jāti' (meaning the most evil birth) refers to the evil of caste karma, which is called 'black', and is powerful, so it is called 'superior', or it is the most extreme in black, so it is called 'black superior'. 'Caṇḍāla' refers to a butcher. 'Pukkasa' is also called '補羯娑'.
。除糞穢家也 若諸長者大富貴家者。非剎帝利等種。有勝伎能。敦直可重名長者家 非黑非白勝生者。即吠舍等。
生不定中有五。一自他更互不定。二苦樂不定。三處處不定。四佗身不定。五喻成不定。
又復說言我觀大地無小處所可得等者。此意說言大地之中無小處所。汝等從無始來。於此處所。不曾經受無量生死。意顯從無始以來。大地之中一一處所。皆受無量生死義。長讀文勢義道亦遠。
又復說言我觀世間有情不易可得長夜流轉不為汝等母父等者。不易者。難也。難可得諸有情。不為汝之母父。一切皆曾為父母等義。前為父母更互作義。此皆為故是二差別。
軌範師者。阿遮利耶也 親教師者。鄔波柁耶也。即和尚阿阇梨。
廣博脅山者。舊云毗富羅山。其形狀如非天脅也。
第四生流轉中有四。一問。二略答。三重徴。四廣釋。初頌標十門。后隨別釋。一體。二門。三義。四差別。五次第。六難。七釋詞。八緣性。九分別緣。十攝諸經 體者。總明緣起三世分位生引因果流轉還滅之體。非是別顯十二緣生一一別體。一一別體下差別門當廣釋。至彼文中。具顯別體。
文分為三。初標三相。次隨別釋。后總結之。
三相者。一從前際中際生。二從中際
后際生。三從中際或趣流轉。或趣清凈究竟。前二名流轉。后一是還滅。流轉者順生。還滅者順滅。過去名前際。現在名中際。未來名后際。現在中。若不厭逆。便趣流轉。若厭逆之。便趣清凈。成唯識說。十因二果定不同世。今論依此。故於二世以辨緣生。即彼又說。因中前七。與愛取有。或異或同。若二三七。各定同世。如是即顯三際緣生。今此但遮小乘緣起定三世立。依二世顯非定唯爾。過去七。現在三。未來二。為后報業招異熟故。
別釋中分二。初明初一。后明後二。初中復三。初明胎生。次明餘三生。后釋三業生處。初中復三。一問。二答。三結 不了前際無明者。不了前際世俗勝義二種苦故。所起二愚 世俗苦者。謂三惡趣。一切世俗。知是苦故 勝義苦者。謂諸人天。殊勝智者知是苦故。對法第七說。迷世俗苦名異熟愚。起非福行。迷勝義苦名真實義愚。起福不動行。多迷前際現二異熟。故說此愚不了前際。理實此愚亦迷后際。多迷現因故略不說 由此隨業識乃至命終流轉不絕者。識等五種識為最勝。識為報主。皆不離識。總說識名 或舉初生故唯說識。此識等種名言熏習。先雖已熏未知生處。由業招集。當於善惡二趣果生。識隨因轉名隨業識。既被熏習。乃至前身命終不絕。能為現在相續識
【現代漢語翻譯】 現代漢語譯本： 『后際生』（未來之生）。三種（因果關係）從中際（現在）或者趨向流轉（輪迴），或者趨向清凈究竟（涅槃）。前兩種名為流轉，后一種是還滅。流轉是順著生，還滅是順著滅。過去名為前際，現在名為中際，未來名為后際。在現在中，如果不厭惡違逆（煩惱），便趨向流轉；如果厭惡違逆（煩惱），便趨向清凈。 《成唯識論》說，十因二果必定不同世。現在討論依據此觀點，所以在二世中辨析緣生。該論又說，因中的前七支（無明、行、識、名色、六入、觸、受），與愛、取、有，或者相同或者不同。如果是二、三、七支，各自必定同世。這樣就顯示了三際緣生。現在這裡只是爲了遮破小乘緣起必定立足於三世的觀點，依據二世來顯示並非必定如此。過去七支，現在三支，未來二支，是爲了后報的業招感異熟果的緣故。
分別解釋中分為二部分。首先闡明第一部分（無明），然後闡明后兩部分（愛、取、有）。在第一部分中又分為三部分：首先提問，其次回答，最後總結。 『不了前際無明者』，因為不了知前際世俗和勝義兩種苦的緣故。所產生的兩種愚癡：『世俗苦者』，指三惡趣，一切世俗，因為知道是苦的緣故。『勝義苦者』，指諸人天，殊勝的智者知道是苦的緣故。《對法論》第七卷說，迷惑世俗苦名為異熟愚，產生非福行；迷惑勝義苦名為真實義愚，產生福不動行。多數是迷惑前際而顯現兩種異熟果報，所以說這種愚癡不了知前際。實際上這種愚癡也迷惑后際，因為多數是迷惑現在的因，所以略而不說。『由此隨業識乃至命終流轉不絕者』，識等五種（識、名色、六入、觸、受）以識為最殊勝，識是果報的主體，都不離識，總稱為識。或者因為舉出最初的生，所以只說識。這種識等種子名言熏習，先前雖然已經熏習，但不知道生在何處，由於業的招感聚集，應當在善惡二趣產生果報。識隨著因轉變，名為隨業識。既然被熏習，乃至前身命終都不會斷絕，能成為現在相續的識。
【English Translation】 English version: 'Future existence' (birth in the future). The three (causal relationships) from the middle existence (present) either tend towards transmigration (samsara) or towards pure ultimate (nirvana). The first two are called transmigration, and the last one is cessation. Transmigration follows birth, and cessation follows extinction. The past is called the past extreme, the present is called the middle extreme, and the future is called the future extreme. In the present, if one does not detest and resist (afflictions), one tends towards transmigration; if one detests and resists (afflictions), one tends towards purity. The Vijnaptimatrata-siddhi-sastra says that the ten causes and two effects must be in different lifetimes. The present discussion is based on this view, so the dependent origination is analyzed in two lifetimes. That treatise also says that the first seven limbs (ignorance, action, consciousness, name and form, the six entrances, contact, sensation) in the cause, and craving, grasping, and existence, may be the same or different. If they are the second, third, and seventh limbs, each must be in the same lifetime. This shows the dependent origination of the three extremes. Here, it is only to refute the Theravada's view that dependent origination must be based on the three lifetimes, and to show that it is not necessarily so based on two lifetimes. The past seven limbs, the present three limbs, and the future two limbs, are for the sake of the karma of future retribution that attracts the result of maturation.
The separate explanation is divided into two parts. First, the first part (ignorance) is explained, and then the last two parts (craving, grasping, and existence) are explained. In the first part, there are three parts: first, a question; second, an answer; and third, a conclusion. 'Those who do not understand ignorance of the past extreme' are because they do not understand the two kinds of suffering, mundane and ultimate, of the past extreme. The two kinds of ignorance that arise: 'Mundane suffering' refers to the three evil destinies, all mundane things, because they are known to be suffering. 'Ultimate suffering' refers to the gods and humans, superior wise people know it is suffering. The seventh volume of the Abhidharmakosa says that being deluded about mundane suffering is called the ignorance of maturation, which produces non-meritorious actions; being deluded about ultimate suffering is called the ignorance of true meaning, which produces meritorious and unwavering actions. Most are deluded about the past extreme, and the two kinds of maturation results appear, so it is said that this ignorance does not understand the past extreme. In fact, this ignorance also deludes the future extreme, because most are deluded about the present cause, so it is omitted. 'Therefore, the consciousness that follows karma continues uninterrupted until death' The five kinds of consciousness, etc. (consciousness, name and form, the six entrances, contact, sensation) are the most superior with consciousness, consciousness is the main body of the result, and they are inseparable from consciousness, and are collectively called consciousness. Or because the first birth is mentioned, only consciousness is mentioned. This kind of consciousness and other seeds are the habituation of names and words. Although they have been habituated before, they do not know where they will be born. Due to the attraction and gathering of karma, the results should be produced in the two destinies of good and evil. Consciousness changes with the cause, and is called consciousness that follows karma. Since it has been habituated, it will not be interrupted until the end of the previous life, and can become the continuous consciousness of the present.
因。于現在世將生果時。不能自起惡。藉過去內外貪愛現前滋潤助伴方生於前身中。
受支有二。一受異熟受。緣內身生。二受境界受。緣外境起。因此二受。生內外愛。以為能潤 前舉隨業識。攝識等五種。今舉內外愛亦攝取支 或內愛名愛。外愛名取。義顯所潤行等六支轉名前際有。于現在世果識隨轉。餘名色等次第得生 相續果識與名色俱乃至衰老等者。若依分位。初七日前名識。七七日前名名色。今說諸位本末狹寬。以說相依攝六處等。但言此二乃至衰老。非更無餘。
又于現在生老支中。因識名識色。生果相顯故說其名。非色等支在現在世。九十三中。識為所依。說識業與異熟果。今說能依故。言名色業與異熟果。總別異熟。能依所依別故 由必依託六依轉者。即名色中所攝六根 是故經言名色緣識者。此依菩薩逆觀苦集。至識名色更互為緣。觀諦既周。見互為緣畢。故觀苦集至識乃止。如九十三廣釋。
隨其所應為六識所依者。非唯說五種中識種所生現識。彼唯第八。故九十三及此下說。總依一切相續為名。說六識身。義顯總說一期身識故。名色緣識。由識執持。識為所依。識緣名色。杖彼為依。或觀為境。
若於有色有情聚中謂欲色界受化生者諸根決定圓滿生者。成唯識說。
【現代漢語翻譯】 現代漢語譯本： 因：在現在世將要產生果報的時候，惡業不能自己產生。必須憑藉過去世內外貪愛的力量，在現在世顯現，滋潤和幫助，才能在前世的身體中產生。
受支有二：一是異熟受（vipāka-vedanā），緣于內在的身體而生；二是境界受，緣于外在的境界而起。因為這兩種受，產生內外之愛，作為能滋潤的力量。前面提到的隨業識，包括了識等五種。現在提到的內外之愛，也包括了取支。或者，內愛稱為愛，外愛稱為取。意義上顯示了所滋潤的行等六支，轉變名稱為前際有。在現在世，果識隨著轉變，其餘的名色等次第產生。相續的果識與名色俱生，乃至衰老等，如果依據分位來說，最初七日之前稱為識，七七日之前稱為名色。現在所說的各個階段的本末、狹窄和寬廣，是依據相依關係來說的，包括六處等。只是說這兩個階段乃至衰老，並非沒有其餘階段。
又在現在世的生老支中，因為識而有名識色，產生果報的相貌顯現，所以說它的名稱。並非色等支在現在世。在九十三中，識是所依，說識業與異熟果。現在說能依，所以說名色業與異熟果。總的異熟和個別的異熟，能依和所依是不同的。由於必須依託六依而轉變，這就是名色中所包含的六根。所以經中說『名色緣識』，這是依據菩薩逆觀苦集，到識和名色相互為緣。觀察真諦已經周遍，見到相互為緣完畢，所以觀察苦集到識就停止了，如九十三中廣釋。
隨其所應為六識所依：並非僅僅說五種中識種所生的現識，它僅僅是第八識。所以九十三以及此下文說，總的依據一切相續為名，說六識身，意義上顯示了總的說一期身識，所以名色緣識。由於識的執持，識是所依。識緣名色，以名色為依靠，或者觀名色為境界。
如果對於有色有情聚集之中，指欲界受化生者，諸根決定圓滿而生者，《成唯識論》中這樣說。
【English Translation】 English version: Cause: When the fruit is about to arise in the present life, evil karma cannot arise on its own. It must rely on the power of past internal and external craving, which manifests in the present life, nourishing and assisting, to arise in the previous body.
The branch of Feeling (vedanā) has two aspects: first, resultant feeling (vipāka-vedanā), arising from the internal body; second, feeling of the object, arising from the external environment. Because of these two kinds of feeling, internal and external love arise, serving as the nourishing force. The previously mentioned consciousness following karma includes the five aspects such as consciousness. The now mentioned internal and external love also includes the grasping (upādāna) branch. Alternatively, internal love is called love (taṇhā), and external love is called grasping (upādāna). In meaning, it shows that the six branches such as action (karma) that are nourished, change their names to the prior existence. In the present life, the resultant consciousness changes accordingly, and the remaining name and form (nāmarūpa) arise in sequence. The continuous resultant consciousness arises together with name and form, and even aging and death. If based on the stages, the stage before the first seven days is called consciousness, and the stage before the first forty-nine days is called name and form. The beginning, end, narrowness, and breadth of the stages now being discussed are based on interdependent relationships, including the six sense bases (ṣaḍāyatana) and so on. It is only said that these two stages extend to aging and death, not that there are no other stages.
Furthermore, in the branches of birth and aging and death in the present life, because of consciousness, there is name-consciousness-form, and the appearance of the resultant fruit is manifested, so its name is mentioned. It is not that the branches such as form are in the present life. In the ninety-third section, consciousness is the basis, and it speaks of the karma of consciousness and the resultant fruit. Now it speaks of the supporting basis, so it speaks of the karma of name and form and the resultant fruit. The general resultant and the specific resultant, the supporting basis and the supported basis are different. Because it must rely on the six bases to transform, these are the six sense organs included in name and form. Therefore, the sutra says 'name and form conditions consciousness,' this is based on the Bodhisattva's reverse observation of suffering and its accumulation, until consciousness and name and form are mutually conditioned. The observation of the truth has been completed, and the mutual conditioning is seen to be finished, so the observation of suffering and its accumulation stops at consciousness, as explained in detail in the ninety-third section.
According to what is appropriate, it is the basis for the six consciousnesses: it is not only speaking of the manifest consciousness born from the seed of consciousness among the five kinds, it is only the eighth consciousness. Therefore, the ninety-third section and what follows say that, in general, based on all continuity, it is called the six consciousness bodies, and in meaning, it shows that it generally speaks of the consciousness of a lifetime, so name and form conditions consciousness. Because of the holding of consciousness, consciousness is the basis. Consciousness conditions name and form, relying on name and form, or viewing name and form as the object.
If, among the assembly of sentient beings with form, referring to those born by transformation in the desire realm, those whose sense organs are definitely complete and born, the Vijñaptimātratāsiddhi says this.
有色化生初受生位。雖具五根。而未有用。爾時未名六處支故。初生無色者。雖定有意根。而未明瞭未名意處。此中意顯。彼諸化生初生剎那名識支。此後隨應。五根意處。未明瞭來名名色。次六根明名六處。后觸受支漸漸生長故。雖諸根決定圓滿與前差別。識等五支亦有前後 問地獄有現色。可為識所依。無色無現色。識依非色種。答下識緣現色。名識緣色依。色種上識緣。說識依色種。
又由福業生欲界人天等者。此三皆據引業得果。即順生受業。順后受業。唯感引業通引滿業方名行支。發此無明名無明支。潤此愛取名愛取支。此業所集名識等五種。此六所轉方名有支。此有生招名生老支。即顯一切現受業。別助當業。皆非行支。不爾福業應生五趣。此卷前說。福業者。謂感欲界善趣異熟。及順五趣異熟等故。此義廣如成唯識說。由此彼業。能所發。能所集。能所潤。能所生。皆非十二緣起支攝。
釋后二門復分為二。初為二問。后隨別釋。初釋從中際后際生中分二。初釋。后結之 受二種先業果者。一內異熟果。二外增上果 或聞非正法者。謂現在世 或先串習者。過去世。此二並是分別起愚。由迷內現自體及後有愚故發業。由迷外愚故潤生。既迷現內果故。於後苦不如實知 由此新所作業故說此
識名隨業識者。謂識種子隨逐業故。名由行故識生。招集而生。非辨體生。增上緣故。若初識支唯第八識。通依一期一切識說。通六識身。即會前際名色。能為六識所依。亦復如是。本識是引果。名色種隨。名色是總六處種隨。六處為依觸種隨。觸為能生受種隨。唯識對法雲。此識等五名為所引。無明行能引故。即此所引。及能引。俱為引因。引生老死。勢疏遠故。雖皆名引因。識等五種。與生老死。為因緣生故。九十三及此中。說獨名引因。論云由此能引識。乃至受一期身故也。非無明行非引因攝。能所二引諸教不同。成唯識云。瑜伽說識唯是所引。異熟識種名識支故。集論說識唯是能引。識中業種名識支故。異熟識種名色攝故。緣起經說識支通能所引。業種識種俱名識故。識是名色依。非名色攝故。義顯愛取有名為能生。生老死支名為所生。成唯識說。識等五種由業熏發。雖是同時。而依主伴總別勝劣因果相異故。諸聖教假說前後。或依當來現起分位。有次第故。說有前後。因此亦會前後諸文云。由此識等亦說現行。因時定無現行義故 由此愛故或發欲求者。求生欲界 或發有求者。求生色無色界。此二為總體。即是愛四取為后。初起二求故。后別生二取 即是後有生因所攝者。后異熟果辨體因緣業增上緣俱是。
有支獨名生。非愛取支非生因攝。對法唯識說。愛取有近生果故。合名能生不相違也 然對法說。謂于因時有能引所引。謂于果時有能生所生者。未熟名因。非無因果。已熟名果。非無果因。據義各別亦不相違 問能引所引二俱引因。能生所生俱生因攝。答引同世俱引因。生別世果非因 問生別世果非因。別世生因非果。答熟稱果。因亦果。不招果果非因。於此義中應加思慮。
此諸行生或漸或頓者。胎卵濕三支皆漸生。化生頓起已如前說。
或於生處次第現前或后種子隨逐等者。有色界生次第現前。無色界生色種隨逐。
還滅中。於二果諸行者。謂老與死二果苦諦也 彼因者。集諦 彼滅者。滅諦 彼趣滅行。道諦。九十三說。世尊在昔為菩薩時。悲愍有情。觀諸緣起。歷觀諦故。先觀現在老死為首。以三種相如理觀察。一觀細因。二觀粗因。三觀非不定。感生因緣亦名為生。謂愛取有即細因緣。其生因體亦名為生。謂是生支。即粗因緣觀。由有細生而有老死。亦觀由粗生得有老死。當來老死。細生為因。未起果故。現法老死粗生為因。現起果故。是名觀察初二因緣 非不定者。謂即除彼生處所攝二種生體。余定無能與老死果。如是觀察苦諦之集。未為喜足。遂復觀察後集因緣。現在苦諦。謂遍
【現代漢語翻譯】 現代漢語譯本： 『有支獨名生』（bhava，有，十二因緣之一）。『非愛取支非生因攝』，意思是說，『有』這一支並非由『愛』（trsna，渴愛）和『取』（upadana，執取）這兩支直接產生，也不是產生『生』（jati，生）這一支的直接原因。對《對法》（Abhidharma）和《唯識》（Vijnanavada）的理論來說，『愛』和『取』與『有』相近，是產生『生』的近因。因此，將它們合起來稱為『能生』，並不矛盾。然而，《對法》中說，在因位時，有『能引』和『所引』，在果位時，有『能生』和『所生』。未成熟的稱為『因』，但並非沒有因果關係；已成熟的稱為『果』，但並非沒有果因關係。從意義上來說，它們各自不同，並不矛盾。問：『能引』和『所引』都是『引因』，『能生』和『所生』都屬於『生因』嗎？答：『引』是同世的『俱引因』，而『生』是不同世的果，不是因。問：『生』是不同世的果，不是因；那麼，不同世的『生因』不是果嗎？答：成熟的稱為『果』，因也是果。不招致果的果不是因。對於這個意義，應該加以思考。 『此諸行生或漸或頓者』，意思是說，這些諸行的產生，有的是漸次的，有的是頓時的。胎生、卵生、濕生這三種產生方式都是漸次的。化生是頓然產生的，這在前面已經說過了。 『或於生處次第現前或后種子隨逐等者』，意思是說，有的眾生是次第出生的，有的眾生是色蘊的種子隨之而生。 『還滅中。於二果諸行者』，指的是老和死這兩種果，屬於苦諦。『彼因者』，指的是集諦。『彼滅者』，指的是滅諦。『彼趣滅行』，指的是道諦。《九十三》中說，世尊過去作為菩薩時，悲憫眾生，觀察諸緣起，依次觀察四諦，首先觀察現在的以老死為首的苦，用三種相如理觀察：一是觀察細因，二是觀察粗因，三是觀察非不定。感生因緣也稱為『生』，指的是愛、取、有這三種細因緣。『生因』的本體也稱為『生』，指的是『生』這一支，即粗因緣。觀察到由於有細『生』，才會有老死；也觀察到由於有粗『生』，才會有老死。將來的老死，以細『生』為因，因為果還沒有產生。現在的老死，以粗『生』為因，因為果已經產生。這就是觀察前兩種因緣。『非不定者』，指的是除了『生處』所包含的兩種『生』的本體之外，其餘的都不能產生老死的果。像這樣觀察苦諦的集，還不滿足，於是又觀察後來的集因緣，現在的苦諦，指的是普遍的...
【English Translation】 English version: 'Bhava' (existence, one of the twelve links of dependent origination) is uniquely named 'becoming'. 'Not included as a cause of birth by the branches of craving and grasping' means that the branch of 'becoming' is not directly produced by the branches of 'craving' (trsna, thirst) and 'grasping' (upadana, clinging), nor is it the direct cause of producing the branch of 'birth' (jati, birth). According to the theories of 'Abhidharma' and 'Vijnanavada', 'craving' and 'grasping' are close to 'becoming' and are the proximate cause of producing 'birth'. Therefore, combining them and calling them 'capable of producing' is not contradictory. However, the 'Abhidharma' says that in the causal stage, there are 'leading' and 'led', and in the resultant stage, there are 'producing' and 'produced'. What is immature is called 'cause', but it is not without cause and effect; what is mature is called 'result', but it is not without result and cause. In terms of meaning, they are different and not contradictory. Question: Are 'leading' and 'led' both 'leading causes', and are 'producing' and 'produced' both included in 'producing causes'? Answer: 'Leading' is a 'co-leading cause' in the same lifetime, while 'producing' is a result in a different lifetime, not a cause. Question: 'Birth' is a result in a different lifetime, not a cause; then, is the 'cause of birth' in a different lifetime not a result? Answer: What is mature is called 'result', and the cause is also a result. A result that does not bring about a result is not a cause. One should contemplate on this meaning. 'These actions arise either gradually or suddenly' means that the arising of these actions is either gradual or sudden. The three types of birth—womb-born, egg-born, and moisture-born—are all gradual. Transformation birth is sudden, as mentioned earlier. 'Either the seeds appear sequentially at the place of birth, or the seeds follow, etc.' means that some beings are born sequentially, and for some beings, the seeds of the form aggregate follow. 'In cessation, the actions in the two results' refer to old age and death, which are the two results and belong to the truth of suffering. 'Their cause' refers to the truth of origination. 'Their cessation' refers to the truth of cessation. 'The path leading to cessation' refers to the truth of the path. 'Ninety-three' says that when the World-Honored One was a Bodhisattva in the past, he had compassion for sentient beings and observed the dependent origination, observing the Four Noble Truths in sequence, first observing the present suffering headed by old age and death, and observing it with three aspects according to the truth: first, observing the subtle cause; second, observing the coarse cause; and third, observing the non-undetermined. The cause of feeling birth is also called 'birth', referring to the three subtle causes of craving, grasping, and becoming. The essence of the 'cause of birth' is also called 'birth', referring to the branch of 'birth', which is the coarse cause. It is observed that old age and death occur because of subtle 'birth'; it is also observed that old age and death occur because of coarse 'birth'. Future old age and death have subtle 'birth' as their cause because the result has not yet arisen. Present old age and death have coarse 'birth' as their cause because the result has already arisen. This is the observation of the first two causes. 'Non-undetermined' refers to the fact that apart from the two essences of 'birth' contained in the 'place of birth', nothing else can produce the result of old age and death. Observing the origination of the truth of suffering in this way, he was not satisfied, so he further observed the subsequent causes of origination, the present suffering, which refers to the universal...
逆觀受觸六處名色與識。既知當苦現集為因。現集亦由先集所起識為邊際。現法苦有。如是總觀苦因集起。集因苦生。不復更觀現苦由何起。不異前故。是故菩薩齊識退還。卻順觀察乃至老死。是苦集諦觀察已周。為觀滅諦。始終老死逆次第入。乃至無明。觀現在苦。云何一切皆當滅盡。謂不造作無明為緣新業行故。如是歷觀三聖諦已。次更尋求此滅聖諦。何道何行而能證得。起宿住念。憶昔所修世間正見。令現在前。歷觀諸諦。遂以正見。于諸諦中得入現觀。漸次證得無上菩提。即是此中四諦觀行。觀緣起理。得學無學清凈知見。下第十卷亦有此問答。釋觀黑白品短長不同所由 又有釋言。於二果諸行者。謂生老死二支。諸行粗因及果。二合說故。總觀現在所有苦諦。雖有此釋。斷行難知。前說為善。
于彼所緣不如實知無明觸所生受亦后永斷等者。謂有漏觸所生諸受。受二果時。于所緣境不如實知。由此為緣。發起煩惱。發業潤生。由斷此受。無所依故。無明亦滅。所緣不增。證無漏慧。名慧解脫。由受斷故不生貪愛。此相應心。離相應縛證心解脫。
次第乃至異熟生觸滅故異熟生受滅者。此已上文。明由無明滅故當來果滅 于現法中無明滅故無明觸滅等者。下明由無明滅故。現在順無明觸受等滅。
【現代漢語翻譯】 現代漢語譯本：逆向觀察受、觸、六處、名色與識。既然已經知道當下的苦是由於現有的集（煩惱的積聚）為因，而現有的集也是由先前的集所引起的，以識為邊際。當下的法（事物）是苦的體現。像這樣總括地觀察苦的因和集的生起，以及集作為苦的因的產生，就不再進一步觀察當下的苦是由什麼引起的，因為這與之前的觀察沒有不同。因此，菩薩在識的層面停止逆向觀察，轉而順向觀察，直至老死。這是對苦集二諦的觀察已經完成。爲了觀察滅諦，從老死開始逆向次第進入，直至無明。觀察當下的苦，如何才能全部滅盡？那就是不造作以無明為緣的新業行。像這樣依次觀察了三聖諦之後，進一步尋求這個滅聖諦，通過什麼道、什麼行才能證得？於是生起宿住念，回憶過去所修的世間正見，使其在現在顯現。依次觀察諸諦，於是以正見在諸諦中得以進入現觀，逐漸證得無上菩提。這就是此處的四諦觀行。觀察緣起之理，獲得有學和無學的清凈知見。《瑜伽師地論》下第十卷也有此問答，解釋觀黑白品短長不同的原因。還有一種解釋說，對於二果的修行者，指的是生老死二支，諸行的粗略的因和果，二者合在一起說，總括地觀察現在所有的苦諦。雖然有這種解釋，但斷行難以理解，所以之前的說法更好。 對於彼所緣不如實知，無明觸所生受亦后永斷等，指的是有漏觸所生的諸受。在領受二果的時候，對於所緣的境界不如實知。因此為緣，發起煩惱，造業潤生。通過斷除此受，因為沒有所依賴的，無明也滅除，所緣也不會增長，從而證得無漏智慧，稱為慧解脫。由於受的斷除，不會產生貪愛，與此相應的（或不相應的）心，脫離相應的束縛，證得心解脫。 次第乃至異熟生觸滅故異熟生受滅，這以上的內容，說明由於無明滅除，所以將來的果也滅除。于現法中無明滅故無明觸滅等，下面說明由於無明滅除，所以現在順著無明的觸、受等也滅除。
【English Translation】 English version: One observes in reverse order: feeling (受), contact (觸), the six sense bases (六處), name and form (名色), and consciousness (識). Having understood that present suffering arises from the present accumulation (集, the accumulation of afflictions) as its cause, and that the present accumulation also arises from the previous accumulation, with consciousness as its boundary. The present dharma (法, phenomena) is the manifestation of suffering. Thus, by comprehensively observing the cause of suffering and the arising of accumulation, as well as the arising of suffering from accumulation as its cause, one no longer further observes what causes the present suffering, as it is no different from the previous observation. Therefore, the Bodhisattva ceases the reverse observation at the level of consciousness and turns to observe in the forward order, up to old age and death. This completes the observation of the two noble truths of suffering and accumulation (苦集二諦). In order to observe the truth of cessation (滅諦), one enters in reverse order from old age and death, up to ignorance (無明). Observing the present suffering, how can it all be extinguished? It is by not creating new karmic actions conditioned by ignorance. Having thus observed the three noble truths in sequence, one further seeks this truth of cessation, through what path and what practice can it be attained? Then, one recalls past lives (宿住念), remembering the worldly right view (世間正見) that one cultivated in the past, causing it to manifest in the present. Observing the truths in sequence, one is able to enter the present observation (現觀) within the truths through right view, gradually attaining unsurpassed Bodhi (無上菩提). This is the four noble truths contemplation practice (四諦觀行) here. Observing the principle of dependent origination (緣起), one obtains the pure knowledge and vision of the learners and non-learners (有學無學). The tenth fascicle of the Yogācārabhūmi-śāstra (瑜伽師地論) also contains this question and answer, explaining the reason for the different lengths of the contemplation of black and white qualities. Another explanation says that for practitioners of the two fruits (二果), it refers to the two branches of birth, old age, and death (生老死二支), the coarse causes and effects of actions, which are spoken of together, comprehensively observing all the present suffering. Although there is this explanation, the cessation of actions is difficult to understand, so the previous explanation is better. Regarding 'Not truly knowing the object of perception, the feeling born of contact with ignorance is also completely cut off later,' it refers to the feelings born of contaminated contact (有漏觸). When experiencing the two fruits, one does not truly know the object of perception. Therefore, taking this as a condition, afflictions are aroused, karma is created, and rebirth is nourished. By cutting off this feeling, because there is nothing to rely on, ignorance is also extinguished, and the object of perception will not increase, thereby attaining uncontaminated wisdom (無漏慧), called wisdom liberation (慧解脫). Because of the cessation of feeling, greed and love will not arise, and the corresponding (or non-corresponding) mind, freed from the corresponding bonds, attains mind liberation (心解脫). Regarding 'In sequence, even the feeling born of ripening contact ceases because ripening contact ceases,' the above content explains that because ignorance ceases, the future fruit also ceases. Regarding 'Because ignorance ceases in the present dharma, ignorance contact ceases,' the following explains that because ignorance ceases, the present contact, feeling, etc., that follow ignorance also cease.
六處等已有。非由現無明有。不說無明滅現六處等滅。其觸受等。隨無明生。獨說隨彼滅。由此所依滅故。能依受等皆亦隨滅 恒受離系受非有系受者。諸有漏受。離煩惱增系。及無漏受。名離系受。非必一切皆無漏受 梵行已立者。滅諦智道諦滿 究竟涅槃。于滅諦滿。顯求涅槃者。于佛所得滅諦滿足。
第二門中有八。對法論云。識生者。謂眼色為緣。眼識得生等。外稼成熟者。謂種緣芽。芽緣莖等。有情世間死生者。謂無明為緣能生行等。器世間成壞者。謂一切有情共業增上力為緣。大地等生等。食任持者。謂四食為緣。三界有情相續住故。自所作業增上勢力隨業所得愛非愛果者。謂妙行惡行為緣。往善惡趣故。威勢者。謂內證為緣。發神通等最勝功德。清凈者。謂順解脫分善為緣。次第乃至得阿羅漢果等。緣起經下卷。亦解此八門。然此與對法次第不同。故后第十卷。明十二支此幾門攝。今因緣起泛釋諸緣。故今敘顯。至后卷中更當廣述。
第三緣起義中有二。初八義釋緣起。后問答辨。對法及緣起經。各十一義釋。對法論云。一離有情義者。無自然我故。此破勝論犢子部等。我為作者。離彼有情故。二無常義者。以非恒故。此破數論自性常住。為萬物本。為緣成物。故顯無常。亦破大眾部化地
【現代漢語翻譯】 現代漢語譯本：六處等（感官等）的產生，並非由現在存在的無明（avidyā，無知）所導致。因此，佛不說無明滅盡時，現在存在的六處等也會隨之滅盡。而觸（sparśa，感覺）、受（vedanā，感受）等，是隨著無明而產生的，所以只說它們隨著無明的滅盡而滅盡。這是因為它們所依賴的根本滅盡了，所以能依賴的受等也都會隨之滅盡。 恒常感受離系受（visaṃyoga-vedanā，與解脫相應的感受）的人，並非是有系受（saṃyoga-vedanā，與束縛相應的感受）的人。那些有漏受（sāsrava-vedanā，有煩惱的感受），如果脫離了煩惱的增長和束縛，以及無漏受（anāsrava-vedanā，無煩惱的感受），就被稱為離系受。但並非所有離系受都一定是無漏受。 梵行（brahmacarya，清凈行）已經確立的人，意味著滅諦（nirodha-satya，寂滅的真理）的智慧和道諦（mārga-satya，通往寂滅的道路的真理）已經圓滿。 究竟涅槃（nirvāṇa，寂滅）。在滅諦圓滿時，那些尋求涅槃的人，在佛陀所證得的滅諦中獲得了圓滿。 第二門中有八個方面。《對法論》中說：『識的產生，是指以眼和色為緣，眼識才能產生等等。』外在的莊稼成熟，是指種子為緣產生芽，芽為緣產生莖等等。有情世間的生死，是指以無明為緣，能產生行等等。器世間的成壞，是指一切有情共同的業的增上力為緣，大地等產生等等。食物的任持，是指以四種食物為緣，三界有情才能相續住世。自己所作業的增上勢力，隨著業力而得到可愛或不可愛的果報，是指以妙行或惡行為緣，往生善趣或惡趣。威勢，是指以內證為緣，能發起神通等最殊勝的功德。清凈，是指以順解脫分的善為緣，次第乃至證得阿羅漢果等等。《緣起經》下卷也解釋了這八個方面。然而，這裡與《對法論》的次第不同，所以在後面的第十卷中，會說明十二因緣支屬於這幾個方面。現在因為緣起而泛泛地解釋各種因緣，所以現在敘述顯示，到後面的章節中會更詳細地闡述。 第三緣起義中有兩個方面。首先是八義解釋緣起，然後是問答辨析。《對法》和《緣起經》各自用十一個意義來解釋。對法論中說：『一、離有情義，因為沒有自然的我。』這是爲了破斥勝論派、犢子部等認為『我』是作者的觀點，因為離開了有情。『二、無常義，因為不是恒常的。』這是爲了破斥數論派認為自性是常住的，是萬物的根本。因為是因緣和合而成，所以顯示是無常的。也破斥大眾部、化地部等。
【English Translation】 English version: The arising of the six sense bases (ṣaḍāyatana) etc., is not caused by presently existing ignorance (avidyā). Therefore, the Buddha does not say that when ignorance ceases, the presently existing six sense bases etc., will also cease. However, contact (sparśa), feeling (vedanā), etc., arise along with ignorance, so it is only said that they cease with the cessation of ignorance. This is because the fundamental basis on which they depend has ceased, so the dependent feeling etc., will also cease along with it. One who constantly experiences detached feeling (visaṃyoga-vedanā) is not one who experiences attached feeling (saṃyoga-vedanā). Those defiled feelings (sāsrava-vedanā), which are associated with afflictions, if they are separated from the increase and bondage of afflictions, as well as undefiled feelings (anāsrava-vedanā), are called detached feelings. But not all detached feelings are necessarily undefiled feelings. One whose Brahmacarya (brahmacarya, pure conduct) is established means that the wisdom of the Truth of Cessation (nirodha-satya) and the Truth of the Path (mārga-satya) are fulfilled. Ultimate Nirvana (nirvāṇa). In the fulfillment of the Truth of Cessation, those who seek Nirvana attain fulfillment in the Truth of Cessation realized by the Buddha. In the second section, there are eight aspects. The Abhidharma states: 'The arising of consciousness means that eye-consciousness arises dependent on the eye and form, etc.' The ripening of external crops means that a sprout arises dependent on a seed, a stem arises dependent on a sprout, etc. The birth and death of sentient beings means that actions, etc., arise dependent on ignorance. The formation and destruction of the world means that the earth, etc., arise dependent on the collective karma of all sentient beings. The sustenance of food means that sentient beings in the three realms continue to exist dependent on the four kinds of food. The increasing power of one's own actions, receiving desirable or undesirable results according to karma, means that one is reborn in good or bad realms dependent on virtuous or unvirtuous actions. Power means that one can generate the most excellent merits such as supernormal abilities dependent on internal realization. Purity means that one gradually attains the fruit of an Arhat, etc., dependent on wholesome qualities that accord with liberation. The lower volume of the Origin of Dependent Arising Sutra also explains these eight aspects. However, the order here is different from that in the Abhidharma, so in the later tenth volume, it will be explained which of the twelve links of dependent origination are included in these aspects. Now, because of dependent origination, various conditions are explained generally, so they are now described and shown, and they will be explained in more detail in later chapters. In the third section on the meaning of dependent origination, there are two aspects. First, the eight meanings explain dependent origination, and then there is analysis through questions and answers. The Abhidharma and the Origin of Dependent Arising Sutra each use eleven meanings to explain it. The Abhidharma states: 'First, the meaning of being separate from sentient beings, because there is no inherent self.' This is to refute the view of the Vaisheshika school, Vatsiputriya school, etc., that the 'self' is the agent, because it is separate from sentient beings. 'Second, the meaning of impermanence, because it is not constant.' This is to refute the Samkhya school's view that nature is permanent and is the root of all things. Because things are formed by the combination of conditions, it shows that they are impermanent. It also refutes the Mahasanghika school, the Dharmaguptaka school, etc.
部等。十二緣生是無為法。三暫住義者。生時過已無暫住故。對法論亦為剎那義。此破正量部色命根等。諸緣生法一期四相。非剎那故。四依他起義者托眾緣生故。此破自然外道。法自然有。非假因生。故依他起。五離作用義者。眾緣作用空故。此破薩婆多。有實作用。為緣生體。今顯功能無作用故。六因果相續不斷義者。因剎那滅。果剎那生。時分等故。因果相續。此破斷見外道因果不續。亦遮經部師。無去來世異熟因果。仍不同時。果因斷故。七因果相似轉義者。不從一切一切生故。因果相似。此遮害為正法者。計殺羊等為因後生天上。即諸善果以不善為因。因果不相似故。今顯善因得善異熟。惡因亦爾。因果相似。八自業所作義者。于余相續不受果故。自業自受。此破無因果非是業起。諸空見論。亦破他作我受果義。謂諸不平等因論計。對法論緣起經皆自廣釋。恐繁不述。
為顯因緣所攝染污清凈義者。下第十云。十二支中四唯雜染。余通清凈。其四雜染髮潤。善業清凈眷屬。亦名清凈。意顯愛道緣生品名清凈。非愛道緣生品名染污。顯此因緣染凈緣生。故立緣起。此辨說緣起之意。故因釋義破他宗中。顯自理意。
第四差別中。十二支差別為十二。因解彼彼法。泛釋一期身中彼一切。非此中所辨
一切體性。皆緣起支。
解無明中有四。十九種。七種。五種。六種。十九中有三。初指經。次別顯。后結數。別釋七類。一世。二事。三業報。四三寶。五四諦。六因果。七所證。
于因中。或計自在世性士夫中間等者。自在天。冥性。士夫。神我。梵王。居中間禪故名中間。如次配釋。
無罪有罪應修不應修者。散釋于因善惡之體 黑白雜者。釋果之體。果有黑白二分故名有分。此十九中。有通俱生或分別起。世事業果等。通二門故。
七無知攝十九中。業異熟無知攝移轉者。業能招果。迷而不知。執不平等因。故名移轉。或因果性善惡不定。於此生愚故名移轉。染凈愚者。所愚因果通善惡故。
五攝十九中。見愚攝八。謂世事各三。辨因果推求名見。體非無明。癡與慧俱故名見愚。
放逸愚攝三。不知業果。故生放逸 真實義愚攝七。增上慢攝一。義愚攝十九。迷義理及境皆名義愚。
六無知有二。初顯六無知與七相攝。后依能治及自性。辨六差別。依聞思修所治差別說前三者。由聞故知法。其所治名無知。由思故推構。其所治名無見。依修故明證。其所治名無現觀。故云所治差別故說此三種。
耎中上三自性差別故。說黑闇愚癡無明黑闇。此中通說一切無
【現代漢語翻譯】 現代漢語譯本 一切體性，皆是緣起支。（緣起支：指事物之間相互依存、相互聯繫的性質。）
解釋無明（無明：佛教術語，指對事物真相的迷惑和無知）有四種方式：十九種、七種、五種、六種。十九種無明中又分三個部分：首先是總的指明，其次是分別顯示，最後是總結數量。分別解釋七類無明：一是關於世界的無明，二是關於事物的無明，三是關於業報的無明，四是關於三寶（三寶：佛、法、僧）的無明，五是關於四諦（四諦：苦、集、滅、道）的無明，六是關於因果的無明，七是關於所證悟境界的無明。
在因的方面，或者計執有自在天（自在天：印度教中的主神濕婆），世性（世性：數論哲學中的自性），士夫（士夫：數論哲學中的神我），中間（中間：指處於禪定狀態的眾生）等等。自在天、冥性、士夫、神我、梵王，因為處於中間禪定的狀態，所以稱為中間。依次對應解釋。
無罪、有罪、應修、不應修，這是分別解釋因的善惡體性。黑色、白色、雜色，這是解釋果的體性。果有黑色和白色兩部分，所以稱為有分。這十九種無明中，有的通於俱生（俱生：與生俱來的）或者分別起（分別起：通過後天學習和思考產生的）。世界、事業、果等等，通於這兩種途徑。
七種無知所包含的十九種無明中，業異熟無知（業異熟無知：對業力成熟結果的無知）包含移轉（移轉：指對因果關係不確定的迷惑）。業能招感果報，但迷惑而不知，執著于不平等的因，所以稱為移轉。或者因為因果的性質善惡不定，因此產生愚癡，所以稱為移轉。染凈愚（染凈愚：對染污和清凈的無知），所迷惑的因果通於善和惡。
五種無知所包含的十九種無明中，見愚（見愚：錯誤的見解）包含八種，即關於世界和事物各三種。辨別因果，推求名相，稱為見。其體性並非無明，因為癡和慧同時存在，所以稱為見愚。
放逸愚（放逸愚：因放縱而產生的愚癡）包含三種，因為不知業果，所以產生放逸。真實義愚（真實義愚：對真實意義的愚癡）包含七種，增上慢（增上慢：未證得聖果卻自以為證得的傲慢）包含一種，義愚（義愚：對意義的愚癡）包含十九種。迷惑于義理以及境界，都稱為義愚。
六種無知有兩種解釋：首先是顯示六種無知與七相（七相：指事物的生、住、異、滅等七種狀態）相互包含的關係。然後是依據能對治（能對治：能夠對治煩惱的方法）以及自性，來辨別六種無知的差別。依據聽聞、思考、修習所對治的差別來說，前三種無知，因為聽聞而知法，其所對治的稱為無知。因為思考而推構，其所對治的稱為無見。依據修習而明證，其所對治的稱為無現觀。所以說所對治的差別，因此說這三種無知。
軟、中、上三種自性的差別，所以說黑闇愚癡（黑闇愚癡：非常嚴重的愚癡）、無明（無明：對事物真相的迷惑和無知）、黑闇（黑闇：比喻極度的無知）。這裡總的說明一切無知。
【English Translation】 English version All natures are dependent origination branches. (Dependent origination branches: refers to the interdependent and interconnected nature of things.)
There are four ways to explain ignorance (Avidyā): nineteen types, seven types, five types, and six types. The nineteen types of ignorance are further divided into three parts: first, a general indication; second, a separate display; and third, a summary of the number. Separately explain the seven categories of ignorance: first, ignorance about the world; second, ignorance about things; third, ignorance about karmic retribution; fourth, ignorance about the Three Jewels (Buddha, Dharma, Sangha); fifth, ignorance about the Four Noble Truths (suffering, accumulation, cessation, path); sixth, ignorance about cause and effect; and seventh, ignorance about the realm of realization.
Regarding the aspect of cause, there are those who cling to the belief in Īśvara (Shiva, the supreme god in Hinduism), Prakṛti (primordial substance in Samkhya philosophy), Puruṣa (the self in Samkhya philosophy), Madhyama (beings in a state of meditation), and so on. Īśvara, Prakṛti, Puruṣa, and Brahmā are called Madhyama because they are in a state of intermediate meditation. They are explained in corresponding order.
Sinless, sinful, should be cultivated, should not be cultivated—these separately explain the nature of good and evil in causes. Black, white, mixed—these explain the nature of effects. Effects have both black and white parts, so they are called 'having parts'. Among these nineteen types of ignorance, some are common to both innate (Sahaja) and conceptually arisen (Parikalpita). World, actions, effects, etc., are common to these two paths.
Among the nineteen types of ignorance included in the seven types of non-knowing, ignorance of karmic maturation (Vipāka-ajñāna) includes transference (sthāna-ajñāna). Karma can bring about results, but one is deluded and does not know, clinging to unequal causes, so it is called transference. Or because the nature of cause and effect is uncertain in terms of good and evil, ignorance arises from this, so it is called transference. Ignorance of defilement and purity (Saṃkleśa-vyavadāna-ajñāna) includes both good and evil causes and effects.
Among the nineteen types of ignorance included in the five types of non-knowing, the ignorance of views (Dṛṣṭi-ajñāna) includes eight types, namely three each for the world and things. Discriminating causes and effects, and seeking names, is called view. Its nature is not ignorance, because delusion and wisdom exist simultaneously, so it is called ignorance of views.
The ignorance of negligence (Pramāda-ajñāna) includes three types, because one does not know the results of karma, so negligence arises. The ignorance of true meaning (Tattva-artha-ajñāna) includes seven types, conceit (Adhimāna) includes one type, and the ignorance of meaning (Artha-ajñāna) includes nineteen types. Being deluded about meaning and realms is called ignorance of meaning.
There are two explanations for the six types of non-knowing: first, to show the relationship between the six types of non-knowing and the seven characteristics (birth, existence, change, etc.). Then, based on the antidotes (pratipakṣa) and nature, to distinguish the differences between the six types of non-knowing. Based on the differences in what is counteracted by hearing, thinking, and meditation, the first three types of non-knowing are explained. Because one knows the Dharma through hearing, what is counteracted is called non-knowing. Because one constructs through thinking, what is counteracted is called non-seeing. Because one clearly realizes through meditation, what is counteracted is called non-perception. Therefore, it is said that the differences in what is counteracted are why these three types of non-knowing are explained.
The differences in the natures of mild, medium, and superior are why dark ignorance (tama-moha), ignorance (avidyā), and darkness (tamas) are spoken of. Here, all ignorance is generally explained.
知。為支體者。成唯識說。唯取能發正感後世善惡業者。勝鬘經說有五住地。一見一處住地。二欲愛住地。三色愛住地。四有愛住地。五無明住地。前四煩惱障。后一所知障。彼經自說。無明住地。聲聞辟支佛所不能斷。唯有如來。佛菩提智所能斷故。由此定知是所知障。唯識第九與經說同。煩惱障四中。初一見道斷。后三修道斷。對法論說。發業無明有二。一真實義愚。發福不動行。二異熟愚。發非福行。此二皆唯見道所斷。緣起經說。諸聖有學。不共無明已永斷故。不造新業。唯識亦言。正發業者唯見所斷。助者不定。故唯取彼見一處住地所有無明。然此有三。一唯發總業。二唯發別業。三通發二業。今取初后二業無明。故言唯取能發正感後世善惡業者。然此有四。一相應。二不共。三纏。四隨眠。皆能發業。外道內道異生放逸不放逸。隨其所應。用四無明發業皆別。如緣起經自廣分別。
此中說行通身語意。唯善不善現行種子假色。及思以為自性。此亦有三。感三果故為行支者。亦唯感總及俱之業。成唯識云。即彼所發乃名為行。由此一切順現受業。別助當業皆非行支。即前無明所發之行。乃成行故。身語業色名為假色。依思現行種子立故。意業唯思。成行支體。準此五識所有善惡。既非行支。明知不能
【現代漢語翻譯】 現代漢語譯本： 要知道，作為『支體』（anga，肢體、部分）的『行』（saṃskāra，行），按照《成唯識論》（Vijñaptimātratāsiddhi-śāstra）的說法，只取那些能夠引發正確感受後世善惡業的『行』。《勝鬘經》（Śrīmālādevīsiṃhanāda Sūtra）中說有五住地（pañca sthānas）：一、見一處住地（dṛṣṭi-ekasthāna-bhūmi）；二、欲愛住地（kāma-rāga-bhūmi）；三、色愛住地（rūpa-rāga-bhūmi）；四、有愛住地（bhava-rāga-bhūmi）；五、無明住地（avidyā-bhūmi）。前四種是煩惱障（kleśāvaraṇa），后一種是所知障（jñeyāvaraṇa）。該經自己說，無明住地，聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）都不能斷除，只有如來（Tathāgata）的佛菩提智（Buddha-bodhi-jñāna）才能斷除。由此可以確定這是所知障。《唯識第九》（Vijñaptimātratāsiddhi-śāstra, ninth section）與經中所說相同。煩惱障這四種中，第一種在見道（darśana-mārga）時斷除，后三種在修道（bhāvanā-mārga）時斷除。《對法論》（Abhidharma-śāstra）中說，引發業的無明有兩種：一是真實義愚（tattva-artha-moha），引發福（puṇya）和不動行（āniñjya）；二是異熟愚（vipāka-moha），引發非福行（apuṇya）。這兩種都只有在見道時才能斷除。《緣起經》（Pratītyasamutpāda Sūtra）中說，諸聖（ārya）有學（śaikṣa），不共無明（asādhāraṇa-avidyā）已經永遠斷除，所以不再造新的業。《唯識論》也說，真正引發業的只有見道所斷的無明，輔助性的則不一定。所以只取見一處住地所有的無明。然而這無明有三種：一、只引發總業（samudāya-karma）；二、只引發別業（viśeṣa-karma）；三、通發二業。現在取第一種和最後一種，即引發總業和通發二業的無明。所以說只取那些能夠引發正確感受後世善惡業的『行』。然而這『行』有四種：一、相應（saṃprayukta）；二、不共（asādhāraṇa）；三、纏（paryavasthāna）；四、隨眠（anuśaya）。都能引發業。外道（tīrthika）、內道（svaka）、異生（pṛthagjana）、放逸（pramatta）、不放逸（apramatta），根據他們各自的情況，用這四種無明引發的業各有不同，如《緣起經》中詳細分別。 這裡說『行』包括身（kāya）、語（vāc）、意（manas）三種。只有善（kuśala）和不善（akuśala）的現行（vartamāna）、種子（bīja）、假色（kalpita-rūpa）以及思（cetanā）作為它的自性。這也有三種，因為能感受三種果報。作為『行支』（saṃskāra-aṅga）的，也只有能感受總業和俱業的。 《成唯識論》說：『即彼所發乃名為行』。因此，一切順現受業（dṛṣṭa-dharma-vedanīya-karma）、別助當業（upastambha-karma）都不是『行支』。只有前面無明所引發的『行』，才能成為『行』。身語業的色法稱為假色，因為它依賴於思的現行和種子而建立。意業只有思，才能成為『行支』的體性。按照這個標準，五識（pañca-vijñāna）所有的善惡，既然不是『行支』，那麼顯然不能……
【English Translation】 English version: Know that, regarding 『saṃskāra』 (formations, mental formations) as an 『anga』 (limb, part), according to the Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only), it only refers to those 『saṃskāra』 that can cause the correct experience of good and bad karma in future lives. The Śrīmālādevīsiṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra) states that there are five sthānas (grounds): 1. dṛṣṭi-ekasthāna-bhūmi (the ground of dwelling in the view of one place); 2. kāma-rāga-bhūmi (the ground of desire-attachment); 3. rūpa-rāga-bhūmi (the ground of form-attachment); 4. bhava-rāga-bhūmi (the ground of existence-attachment); 5. avidyā-bhūmi (the ground of ignorance). The first four are kleśāvaraṇa (afflictive obstructions), and the last one is jñeyāvaraṇa (cognitive obstructions). The sutra itself states that the avidyā-bhūmi cannot be severed by Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), but only by the Buddha-bodhi-jñāna (wisdom of the Buddha's enlightenment) of the Tathāgata (Thus-Gone One). From this, it can be determined that it is the jñeyāvaraṇa. The ninth section of the Vijñaptimātratāsiddhi-śāstra agrees with what is said in the sutra. Among these four kleśāvaraṇa, the first is severed in the darśana-mārga (path of seeing), and the latter three are severed in the bhāvanā-mārga (path of cultivation). The Abhidharma-śāstra (Treatise on Abhidharma) states that there are two types of avidyā that generate karma: 1. tattva-artha-moha (delusion about the meaning of reality), which generates puṇya (merit) and āniñjya (immovable action); 2. vipāka-moha (delusion about the result), which generates apuṇya (non-merit). Both of these can only be severed in the darśana-mārga. The Pratītyasamutpāda Sūtra (Sutra on Dependent Origination) states that the āryas (noble ones) who are śaikṣas (in training) have already permanently severed asādhāraṇa-avidyā (uncommon ignorance), so they no longer create new karma. The Vijñaptimātratā-śāstra also states that only the avidyā severed by the darśana-mārga truly generates karma, while the auxiliary ones are uncertain. Therefore, only the avidyā present in the dṛṣṭi-ekasthāna-bhūmi is taken. However, this avidyā has three types: 1. only generates samudāya-karma (collective karma); 2. only generates viśeṣa-karma (specific karma); 3. generates both types of karma. Now, the first and last types are taken, i.e., the avidyā that generates collective karma and the avidyā that generates both types of karma. Therefore, it is said that only those 『saṃskāra』 that can cause the correct experience of good and bad karma in future lives are taken. However, these 『saṃskāra』 have four types: 1. saṃprayukta (associated); 2. asādhāraṇa (uncommon); 3. paryavasthāna (obsession); 4. anuśaya (latent tendencies). All can generate karma. Tīrthikas (non-Buddhists), svakas (Buddhists), pṛthagjanas (ordinary beings), pramattas (negligent ones), and apramattas (non-negligent ones), according to their respective situations, generate different karma using these four types of avidyā, as detailed in the Pratītyasamutpāda Sūtra. Here it is said that 『saṃskāra』 includes kāya (body), vāc (speech), and manas (mind). Only the vartamāna (manifestation), bīja (seed), kalpita-rūpa (imagined form), of kuśala (wholesome) and akuśala (unwholesome), and cetanā (volition) serve as its nature. There are also three types of this, because it can experience three types of results. As a 『saṃskāra-aṅga』 (limb of formations), it can only experience the samudāya-karma (collective karma) and ubhaya-karma (both karma). The Vijñaptimātratā-śāstra says: 『That which is generated by it is called saṃskāra.』 Therefore, all dṛṣṭa-dharma-vedanīya-karma (karma to be experienced in the present life), and upastambha-karma (supporting karma) are not 『saṃskāra-aṅga』. Only the 『saṃskāra』 generated by the aforementioned avidyā can become 『saṃskāra』. The rūpa (form) of body and speech karma is called kalpita-rūpa, because it depends on the manifestation and seed of cetanā. Only cetanā of mind karma can become the nature of 『saṃskāra-aṅga』. According to this standard, since all the wholesome and unwholesome of the pañca-vijñānas (five consciousnesses) are not 『saṃskāra-aṅga』, then it is clear that they cannot...
感於總報。
識支中。明六識者。前論自會。通依一期六識身說。非正識支。成唯識說。此中識種謂本識因。故唯取行所集當來第八識種。名為識支。初結生故。總異熟故。不說余識為識支體。此唯種子。不取現行。此中說種所生果識。為識支體。及十地經云。如無明有子時果時。識等皆爾者。唯識會云。或依當來說有現行。因時定無現行義故。說識名色初入母胎互為緣等。然依當起。非正種子。
名色中。初解四蘊名。后解色蘊色。
欲界具十及法處所攝假色者。法處實色。謂勝定果。欲界無定。故說為無。多分有假。故為簡別上界之中假實通有 然非一切者。無不律儀及別解脫故。映象水月彼亦無故。地獄假中。雖無定道共戒之色。律儀不律儀異類皆有。故不簡別。上界唯有律儀。顯無不律儀故。言非一切。此中通說種子現行。當來現在名色等四。非實支體。成唯識說。除后三因余因。皆是名色種攝 后之三因。如名次第即后三種。此說五支不雜體性。異熟六根種名六處。異熟觸受種。名觸受支。除本識種及此後三種。余諸蘊異熟種。皆名色支。經說。名謂非色四蘊。色謂羯邏藍等者。此依雜體。非說別體。不爾如何得成五蘊。或通依非異熟名色五蘊。說識初生更互為緣。第七識等名名中識故
【現代漢語翻譯】 現代漢語譯本 感於總報。
識支中。關於闡明六識，之前的論述已經能夠理解。通常是依據一期六識身來解說，並非是正識支。《成唯識論》中說，此處的識種指的是本識的因，因此只取由行所積集的未來第八識的種子，稱作識支。因為是最初的結生，並且是總異熟果，所以不說其他的識作為識支的本體。這裡說的只是種子，不取現行。此處所說的種子所生的果識，作為識支的本體。《十地經》中說，如同無明有子時和果時，識等也是如此。《唯識會》解釋說，或許是依據未來來說有現行，因為在因時一定沒有現行的意義。說識、名色最初進入母胎時互為緣等，然而依據未來生起，並非真正的種子。
名色中。首先解釋四蘊的名，然後解釋色蘊的色。
欲界具有十種以及法處所攝的假色。法處實色，指的是勝定之果，欲界沒有禪定，所以說沒有。大部分是假色，所以要加以區分，上界之中假色和實色都有。『然非一切』，因為沒有不律儀和別解脫戒。映象、水月也沒有這些。地獄的假色中，雖然沒有禪定之道和共同戒的色，但律儀和不律儀的異類都有，所以不加以區分。上界只有律儀，顯示沒有不律儀，所以說『非一切』。這裡統說種子和現行，未來的和現在的名色等四種，不是真正的支體。《成唯識論》中說，除了后三種因，其餘的因都是名色種所攝。后三種因，如名稱的次第，就是後面的三種。這裡說五支不雜的體性。異熟的六根種，名為六處。異熟的觸受種，名為觸受支。除了本識種以及此後的三種，其餘諸蘊的異熟種，都名為色支。經中說，名指的是非色的四蘊，色指的是羯邏藍等，這是依據雜體來說的，不是說別體。否則如何能夠構成五蘊？或者通依非異熟的名色五蘊，說識最初生起時互相為緣。第七識等，是名中的識。
【English Translation】 English version Feeling for the General Retribution.
Among the branches of consciousness (識支, vijnana-skandha), the explanation of the six consciousnesses is understood from the previous discussions. Generally, it is explained based on the aggregate of the six consciousnesses in one lifetime, not as the direct branch of consciousness. According to the Vijnaptimatrata-siddhi, the seed of consciousness here refers to the cause of the fundamental consciousness (本識, mula-vijnana); therefore, it only takes the seed of the future eighth consciousness (第八識, eighth vijnana) accumulated by actions (行, karma), which is called the branch of consciousness. Because it is the initial rebirth and the general maturation (異熟, vipaka), other consciousnesses are not considered as the substance of the consciousness branch. This only refers to the seed, not the manifest activity. The fruit consciousness produced by the seed is considered as the substance of the consciousness branch. As the Dasabhumika Sutra says, 'As ignorance has a seed time and a fruit time, so do consciousness and others.' The Vijnaptimatrata-siddhi explains, 'Perhaps it is based on the future to say there is manifest activity, because there is definitely no manifest activity at the time of the cause.' It is said that consciousness and name-and-form (名色, nama-rupa) mutually condition each other when first entering the womb, but it is based on future arising, not the true seed.
Among name-and-form, first explain the 'name' of the four aggregates, then explain the 'form' of the form aggregate.
The desire realm (欲界, kama-dhatu) possesses ten types and the false form included in the sphere of dharmas (法處, dharma-ayatana). The real form in the sphere of dharmas refers to the result of superior samadhi (勝定, adhimukti-samadhi); the desire realm has no samadhi, so it is said to have none. Most are false forms, so it is necessary to distinguish that in the upper realms, both false and real forms exist. 'However, not all' because there are no non-restraint (不律儀, asamyama) and separate liberation (別解脫, pratimoksha). Images in a mirror and the moon in water also do not have these. In the false forms of the lower realm, although there is no form of the path of samadhi and shared precepts, both restraint and non-restraint of different kinds exist, so no distinction is made. The upper realm only has restraint, showing that there is no non-restraint, hence the saying 'not all'. Here, it generally speaks of seeds and manifest activities, future and present name-and-form and the other three, which are not the real substance of the branches. The Vijnaptimatrata-siddhi says that except for the last three causes, the remaining causes are included in the seeds of name-and-form. The last three causes, according to the order of names, are the last three types. Here it says that the nature of the five branches is not mixed. The seed of the six sense bases (六處, sad-ayatana) that has undergone maturation is called the six sense bases. The seed of contact (觸, sparsa) and sensation (受, vedana) that has undergone maturation is called the branch of contact and sensation. Except for the seed of the fundamental consciousness and the three types after this, the seeds of maturation of the remaining aggregates are all called the branch of form. The sutra says, 'Name refers to the four non-form aggregates, and form refers to kalala (羯邏藍, kalala) etc.,' this is based on mixed substance, not on separate substance. Otherwise, how can it form the five aggregates? Or generally based on the non-maturation name-and-form five aggregates, it says that consciousness mutually conditions each other when it first arises. The seventh consciousness (第七識, seventh vijnana) etc., is the consciousness in name.
。若雜體者。唯識論云。或名色種總攝五因。于中隨勝立餘四種。六處與識總別亦然。具如彼疏釋。此等唯種。說現行者準識支會。對法第一云。眼處者謂眼曾現見色。不言當見。今此據實。處通三世。對法依處義增。唯說過現生。未來六行勝故。亦不相違。
受唯舍受。兼苦樂者。一業通招總別果故。亦依一期所有受說。不爾唯應說舍受支。總報主故。
第十卷
第四差別中。上解七引因支。下解五能生所生支。愛支體。唯煩惱中貪。此雖通緣內外二果。諸論多取緣外境愛。因迷外境增上果愚。緣境界受所發生故。
取支。通以一切煩惱。以為自體。四取之體如前已說。此支唯以能所取全。所為取中。取隨順煩惱。不取余法。五十九云。當言全界一切煩惱皆能結生。愛既唯貪。故取通攝諸煩惱盡。然此中說緣四取貪。為取支者。與十地經同。彼云。愛增上名取。成唯識說。于潤業位愛力偏增。說愛如水能沃潤故。要數溉灌方生有芽。且依初後分愛取二。雖取支中攝諸煩惱。而愛潤勝。說是愛增。故彼此文不相乖返。愛取二支。通現及種。俱能潤故。愛望于取成因緣故。
有支中。初解三有。后明七有。欲界有十有。一前時有。生剎那后死剎那前。此兩中間名前時有。二業有。謂行支
【現代漢語翻譯】 現代漢語譯本：如果是不純粹的混合體，唯識論中說：『或者名色（nama-rupa，身心）的種子總括了五種因。在這些因中，根據哪一種因佔優勢，就建立其餘四種。六處（sadayatana，六種感覺器官）和識（vijnana，意識）的總括和分別也是這樣。』具體內容詳見該論的疏釋。這些都只是種子，說的是現行的是參照識支的會合。對法第一中說：『眼處（cakkhayatana，眼根）是指眼睛曾經看見過顏色。』沒有說將要看見。現在這裡是根據實際情況，處（ayatana，處）貫通三世。對法是依據處（ayatana，處）的意義增益，只說了過去和現在產生，因為未來六行（sadayatana，六處）殊勝的緣故，也不相違背。
受支（vedana，感受）只是舍受（upeksa，不苦不樂的感受），兼有苦受（duhkha，痛苦的感受）和樂受（sukha，快樂的感受）的原因是，一個業力能夠招感總報和別報的果報，也是依據一期生命中所有的感受來說的。如果不是這樣，就應該只說舍受支（upeksa，不苦不樂的感受），因為它是總報的主體。
第十卷
第四種差別中，上面解釋了七種引因支，下面解釋了五種能生和所生支。愛支（trsna，渴愛）的本體，只是煩惱中的貪（raga，貪慾）。這種貪雖然普遍緣于內外兩種果報，但各種論典大多取緣于外境的愛（trsna，渴愛），因為迷惑外境會增長愚癡的果報，是緣于境界的感受所產生的。
取支（upadana，執取），普遍以一切煩惱作為它的本體。四取（catu-upadana，四種執取）的本體如前所述。這個支只是以能取和所取全部。所為取中，取隨順煩惱，不取其餘法。五十九中說：『應當說整個界的一切煩惱都能夠結生。』愛（trsna，渴愛）既然只是貪（raga，貪慾），所以取（upadana，執取）普遍攝取所有的煩惱。然而，這裡說緣於四取（catu-upadana，四種執取）的貪（raga，貪慾）作為取支（upadana，執取）的原因，與十地經相同。該經說：『愛（trsna，渴愛）增長就叫做取（upadana，執取）。』成唯識論說：『在滋潤業力的階段，愛的力量特別增長，說愛（trsna，渴愛）就像水一樣能夠滋潤。』需要多次灌溉才能生出有的幼芽。姑且依據最初和最後來區分愛（trsna，渴愛）和取（upadana，執取）二支。雖然取支（upadana，執取）中攝取了各種煩惱，但愛（trsna，渴愛）的滋潤作用更強，所以說是愛（trsna，渴愛）增長。因此，這些經文彼此並不矛盾。愛（trsna，渴愛）和取（upadana，執取）二支，貫通現在和種子，都能滋潤的緣故。愛（trsna，渴愛）相對於取（upadana，執取）來說，成為因緣的緣故。
有支（bhava，存在）中，首先解釋了三種有（tri-bhava，三種存在），後面說明了七種有（sapta-bhava，七種存在）。欲界有十種有（dasa-bhava，十種存在）。第一種是前時有（purva-kala-bhava，前時存在），生（jati，出生）的剎那之後，死（marana，死亡）的剎那之前，這兩者中間叫做前時有（purva-kala-bhava，前時存在）。第二種是業有（karma-bhava，業的存在），是指行支（samskara，行）。
【English Translation】 English version: If it is a mixed entity, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'Or the seed of nama-rupa (name and form, mind and body) collectively encompasses the five causes. Among these causes, according to which one is dominant, the other four are established. The same is true for the collection and distinction of the six ayatanas (sense bases, six sense organs) and vijnana (consciousness).' The details are explained in the commentary on that treatise. These are all just seeds; the explanation of the manifest is based on the assembly of the vijnana-skandha (consciousness aggregate). The first chapter of the Abhidharmakosa-sastra (Treasury of Metaphysics) says: 'The eye-ayatana (eye base, eye organ) refers to the eye having seen colors in the past.' It does not say 'will see.' Here, it is based on reality; the ayatana (base, sense organ) pervades the three times. The Abhidharmakosa-sastra (Treasury of Metaphysics) relies on the meaning of ayatana (base, sense organ) for augmentation, only speaking of the past and present arising, because the future six ayatanas (sense bases, six sense organs) are superior, so there is no contradiction.
The vedana-skandha (feeling aggregate) is only upeksa (equanimity, neutral feeling), and includes duhkha (suffering, painful feeling) and sukha (happiness, pleasant feeling) because one karma (action) can attract both general and specific results, and it is also based on all the feelings in one lifetime. If not, only upeksa-skandha (equanimity aggregate, neutral feeling) should be mentioned, because it is the main body of the general retribution.
Volume 10
In the fourth distinction, the above explains the seven hetu-pratyaya (causal conditions) limbs, and the below explains the five janaka-posaka (generating and nourishing) limbs. The substance of the trsna-skandha (craving aggregate) is only raga (greed, desire) among the kleshas (afflictions). Although this generally conditions both internal and external results, most treatises take the trsna (craving) that conditions external objects, because delusion about external objects increases the result of ignorance, which arises from the feeling of the object.
The upadana-skandha (grasping aggregate) generally takes all kleshas (afflictions) as its substance. The substance of the four upadanas (graspings, four types of clinging) has been explained before. This limb is only the entirety of the grasper and the grasped. Among the grasped, it grasps the kleshas (afflictions) that are in accordance with the kleshas (afflictions), and does not grasp other dharmas (phenomena). Chapter 59 says: 'It should be said that all kleshas (afflictions) in the entire realm can cause rebirth.' Since trsna (craving) is only raga (greed, desire), upadana (grasping) universally encompasses all kleshas (afflictions). However, the reason for saying here that trsna (craving) that conditions the four upadanas (graspings, four types of clinging) is the upadana-skandha (grasping aggregate) is the same as in the Dasabhumika Sutra (Ten Stages Sutra). That sutra says: 'Increased trsna (craving) is called upadana (grasping).' The Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'In the stage of nourishing karma (action), the power of trsna (craving) is particularly increased, saying that trsna (craving) is like water that can nourish.' It needs to be watered many times to produce the sprout of bhava (existence). For the time being, trsna (craving) and upadana (grasping) are divided into two limbs based on the beginning and the end. Although the upadana-skandha (grasping aggregate) encompasses various kleshas (afflictions), the nourishing effect of trsna (craving) is stronger, so it is said that trsna (craving) is increased. Therefore, these texts do not contradict each other. The trsna (craving) and upadana (grasping) limbs pervade the present and the seed, because they can both nourish. Trsna (craving) becomes the cause and condition for upadana (grasping).
In the bhava-skandha (becoming aggregate), first, the three bhavas (existences, three realms) are explained, and then the seven bhavas (existences, seven types of consciousness) are explained. The kama-dhatu (desire realm) has ten bhavas (existences, ten types of becoming). The first is the purva-kala-bhava (previous time existence, prior existence), after the moment of jati (birth) and before the moment of marana (death), the time in between is called purva-kala-bhava (previous time existence, prior existence). The second is the karma-bhava (karma existence, action existence), which refers to the samskara-skandha (formation aggregate, volitional formations).
。愛取潤故。能有當果名業有。三死有。末後正死一剎那時。四中有。死剎那後生剎那。前二趣中間名中有。五生有。趣生初位一剎那時。餘五趣有。此五為總。前五為別。前五寬通。后五體狹。業有中有。非后五故 有者。所有。體即異熟。業之一種能有名有。余皆所有。成唯識說。始從中有至本有中。未衰變來。皆生支攝。故此中有。所有中收 色界有六有。除四趣故 無色有五有。又除中有故。今此有支唯是業支。說先作行煩惱攝受故。成唯識說。愛取合潤。能引業種。及所引因。轉名為有。俱能近有後有果故。彼意說。行及識等五。為愛取潤轉名有支。體唯種子。是所潤故。能生果故。今此總言十有名有。能有所有合名為有。泛解有義。非唯解有支。此唯業有一是有支。唯識會此云。有處唯說業種名有。此能正感異熟果故。彼復會云。復有唯說五種名有。親生當來識等種故 其七有者。五趣體有受用果故。趣方便中有。二趣中間故。此六為所有。業為能有。能引諸有故。故合成七。前時有死有生有。即五趣有。而別施設。故不建立。
生支中。初別釋十句。后略義結。初四句說胎卵二生。次一句濕化二生 身份頓起者。謂支分頓生。其化生諸根頓生。謂手足等支分亦爾。濕生不然。謂根漸生。支分頓起
【現代漢語翻譯】 現代漢語譯本：因為愛和取的滋潤，才能有『當果』，這被稱為『業有』（karmabhava，行業存在）。『三死有』（tri-maraṇabhava，三種死亡存在），指末後真正死亡的那一剎那。『四中有』（caturbhava-antara，四種中有存在），指死亡剎那之後到出生剎那之前，在這兩個趣向之間的狀態稱為『中有』。『五生有』（pañcabhava-jāti，五種出生存在），指趣向出生的最初一剎那。其餘五趣都有這五種存在，這五種是總的概括。前面的五種是分別的說明。前面的五種範圍寬泛，後面的五種體性狹窄。『業有』和『中有』，不屬於後面的五種存在。
『有』的含義是『所有』，其體性就是異熟果，是業的一種，能夠命名為『有』，其餘的都是『所有』。《成唯識論》中說，從『中有』開始，到『本有』之中，在沒有衰變之前，都屬於『生支』所攝，所以這裡的『中有』，被歸入『所有』之中。
『有六有』，是因為除去了四趣的緣故。『無色有五有』，又因為除去了『中有』的緣故。現在這裡的『有支』僅僅是『業支』，因為說是先前的作為和行為被煩惱所攝受的緣故。《成唯識論》中說，愛和取相互結合滋潤，能夠引生業的種子，以及所引生的因，轉變名稱為『有』，共同能夠接近後有的果報的緣故。他們的意思是說，行和識等五蘊，因為愛和取的滋潤而轉變名稱為『有支』，其體性僅僅是種子，是被滋潤的緣故，能夠產生果報的緣故。現在這裡總的來說，十有被稱為『有名有』，能有和所有合起來稱為『有』。泛泛地解釋『有』的含義，不僅僅是解釋『有支』。這裡僅僅是『業有』這一個『有支』。《唯識論》會通這一點說，有的地方僅僅說業的種子名為『有』，因為這能夠正確地感得異熟果的緣故。他們又會通說，還有的地方僅僅說五種名為『有』，因為這能夠親近地產生當來的識等種子的緣故。
那七有是什麼呢？五趣的體性具有受用果報的緣故。趣向方便的『中有』，處於二趣之間。這六種是『所有』，業是『能有』，能夠引生諸有的緣故，所以合成為七。先前所說的『有死有生有』，就是五趣有，而分別地施設，所以不再建立。
在『生支』中，首先分別解釋十句，然後簡略地總結意義。最初的四句說的是胎生和卵生這兩種出生方式。接下來的一句說的是濕生和化生這兩種出生方式。『身份頓起』，指的是支分突然產生。化生眾生的諸根突然產生，比如手足等支分也是這樣。濕生不是這樣，指的是諸根逐漸產生，而支分是突然產生的。
【English Translation】 English version: Because of the moisture of craving (trsna) and grasping (upadana), there can be 'becoming-as-fruit' (phala), which is called 'karmabhava' (karma-becoming, the existence of action). 'Tri-maranabhava' (three deaths existence) refers to the very last moment of true death. 'Caturbhava-antara' (four intermediate existences) refers to the state between the moment of death and the moment of birth, in between these two destinies is called 'antarabhava' (intermediate existence). 'Pañcabhava-jati' (five births existence) refers to the very first moment of approaching birth. The remaining five destinies all have these five existences; these five are the general summary. The previous five are the separate explanations. The previous five have a broad scope, while the latter five have a narrow nature. 'Karmabhava' and 'antarabhava' do not belong to the latter five existences.
The meaning of 'bhava' (existence) is 'all that exists'; its nature is the result of vipaka (karmic retribution), a type of karma that can be named 'bhava' (existence), and the rest are 'all that exists'. The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that from the beginning of 'antarabhava' (intermediate existence) to the 'bhava-jati' (birth existence), before decline and change, all are included in the 'jati-anga' (birth limb), so this 'antarabhava' (intermediate existence) is classified into 'all that exists'.
'Six existences' exist because the four destinies are removed. 'Five existences' exist in the formless realm because 'antarabhava' (intermediate existence) is also removed. Now, this 'bhava-anga' (existence limb) is only the 'karma-anga' (action limb), because it is said that previous actions and behaviors are embraced by afflictions. The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that craving and grasping combine to moisten, which can generate the seeds of karma, as well as the causes that are generated, and the name is changed to 'bhava' (existence), because they can both approach the fruit of future existence. Their meaning is that the five skandhas (aggregates) such as action and consciousness, because of the moisture of craving and grasping, change their name to 'bhava-anga' (existence limb), and their nature is only seeds, because they are moistened and can produce fruit. Now, generally speaking, the ten existences are called 'nama-bhava' (name-existence), and the combination of 'able-to-exist' and 'all-that-exists' is called 'bhava' (existence). To generally explain the meaning of 'bhava' (existence) is not only to explain the 'bhava-anga' (existence limb). Here, only 'karmabhava' (karma-becoming) is one 'bhava-anga' (existence limb). The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) reconciles this by saying that in some places, only the seeds of karma are called 'bhava' (existence), because this can correctly sense the fruit of vipaka (karmic retribution). They also reconcile by saying that in other places, only five types are called 'bhava' (existence), because this can closely produce the seeds of future consciousness and so on.
What are the seven existences? The nature of the five destinies has the reason for receiving and using the fruit of retribution. The 'antarabhava' (intermediate existence) of approaching the means is between the two destinies. These six are 'all that exists', and karma is 'able-to-exist', because it can generate all existences, so they are combined into seven. The previously mentioned 'death existence' and 'birth existence' are the five destinies, which are separately established, so they are no longer established.
In the 'jati-anga' (birth limb), first separately explain the ten sentences, and then briefly summarize the meaning. The first four sentences speak of the two types of birth: womb-born and egg-born. The next sentence speaks of the two types of birth: moisture-born and transformation-born. 'The sudden arising of body parts' refers to the sudden arising of limbs. The roots of transformation-born beings suddenly arise, such as the limbs like hands and feet. Moisture-born beings are not like this, referring to the gradual arising of roots, while the limbs arise suddenly.
。與前卷說胎卵濕生諸根漸起。亦不相違 下之五句通四生有 蘊得。謂蘊體起 界得。謂蘊種子。蘊因緣性 蘊得現行成就界得種子成就。處得通現種。餘三緣成就。
略義中有六句 自性。攝生及出現兩句 生處位。攝等生趣起三句 所生。攝蘊得一句 因緣所攝。攝界得處得兩句 任持所引。攝諸蘊生起一句 俱生依持。攝命根。出現一句義意可知。
老死支有二。初解老。后解死。老支有二。初別釋十七句。后結略義結有十句。初六句各攝一句。第七威儀變壞。攝五句。謂第七句。至第十一句。第八句無色諸根變壞攝。第十二十三兩句。第九有色諸根變壞。攝第十四十五兩句。第十時分已過壽量將盡。攝第十六十七兩句 死中有二。初別釋十一句。后結略義有四句 若死。攝初兩句。正死體故 若死法。攝第三第四句。解支不解支。五趣死時之軌法故 若死差別。攝第五句下六句。若死後位。攝第十一句 死魔業者。即正死體。死魔作用也。此亦死差別攝。或取死後。識離身已名為死魔故。亦說是死後位攝。此生死二支。隨其所應五蘊為性。現行苦故。唯取現行與有合說。或通種子。成唯識云。謂從中有至本有中。未衰變來。皆生支攝。中有末位。設起愛心。緣當果起。仍是生支。由前將死愛取
【現代漢語翻譯】 現代漢語譯本：
這段話與前文所說的胎生、卵生、濕生生物諸根逐漸生起並不矛盾。下面的五句話適用於四種類型的生命形式（四生）。
『蘊得』（skandha-prāpti，五蘊的獲得）：指的是五蘊的本體生起。 『界得』（dhātu-prāpti，界的獲得）：指的是五蘊的種子，即五蘊的因緣性質。 『蘊得』是五蘊的現行成就，『界得』是種子的成就。『處得』（āyatana-prāpti，處的獲得）包括現行和種子。其餘三種是因緣成就。
簡略的意義包含六句話： 『自性』（svabhāva，自性）：包括『攝生』（saṃgraha-janma，包含生）和『出現』（prādurbhāva，出現）兩句。 『生處位』（janma-sthāna-avasthā，生處位）：包括『等生』（sama-janma，平等生）、『趣』（gati，趣向）、『起』（utthāna，生起）三句。 『所生』（jāta，所生）：包括『蘊得』一句。 『因緣所攝』（hetu-pratyaya-saṃgṛhīta，因緣所攝）：包括『界得』和『處得』兩句。 『任持所引』（dhāraṇa-āharaṇa，任持所引）：包括『諸蘊生起』一句。 『俱生依持』（sahaja-āśraya，俱生依持）：包括『命根』和『出現』一句。這些句子的意義可以理解。
老死支分為兩部分。首先解釋『老』（jarā，衰老），然後解釋『死』（maraṇa，死亡）。『老』支分為兩部分。首先詳細解釋十七句，然後總結概括為十句。最初的六句各自包含一句。第七句『威儀變壞』（威儀的改變和損壞）包含五句，即從第七句到第十一句。第八句『無色諸根變壞』（無色界的諸根變壞）包含第十、二十三兩句。第九句『有色諸根變壞』（有色界的諸根變壞）包含第十四、十五兩句。第十句『時分已過壽量將盡』（時間已經過去，壽命將要耗盡）包含第十六、十七兩句。
『死』支分為兩部分。首先詳細解釋十一句，然後總結概括為四句。『若死』（yad maraṇaṃ，如果死亡）包含最初的兩句，因為這是真正的死亡本體。『若死法』（yad maraṇa-dharmatā，如果死亡的法則）包含第三、第四句，解釋了支和非支，以及五趣（pañca-gati，五道）死亡時的規則和法則。『若死差別』（yad maraṇa-viśeṣa，如果死亡的差別）包含第五句以下的六句。『若死後位』（yad maraṇānantara-avasthā，如果死亡后的狀態）包含第十一句。『死魔業者』（maraṇa-māra-karma，死亡的魔業）就是真正的死亡本體，是死亡的魔的作用。這也包含在『死差別』中。或者，取死亡后，識（vijñāna，意識）離開身體，稱為『死魔』，因此也可以說是『死後位』所包含的。生死二支，根據其相應的五蘊為自性，因為是現行的苦，所以只取現行與有合說，或者也包括種子。《成唯識論》（Vijñāptimātratāsiddhi-śāstra）中說：『從中有（antarābhava，中陰身）到本有（upapattibhava，結生有）中，未衰變來，都是生支所包含的。』中有末位，即使生起愛心，緣于當來的果報而生起，仍然是生支。因為前一刻將要死亡的愛取（tṛṣṇā-upādāna，渴愛和執取）。
【English Translation】 English version:
This passage does not contradict what was previously said about the gradual arising of the sense faculties in beings born from wombs, eggs, or moisture. The following five sentences apply to the four types of births (caturyoni).
'Skandha-prāpti' (蘊得, attainment of aggregates): refers to the arising of the substance of the five aggregates (pañcaskandha). 'Dhātu-prāpti' (界得, attainment of elements): refers to the seeds of the five aggregates, which are the causal nature of the aggregates. 'Skandha-prāpti' is the actual accomplishment of the aggregates, and 'dhātu-prāpti' is the accomplishment of the seeds. 'Āyatana-prāpti' (處得, attainment of sense bases) includes both the actual and the seeds. The remaining three are the accomplishments of causes and conditions.
The abbreviated meaning contains six sentences: 'Svabhāva' (自性, self-nature): includes the two sentences 'saṃgraha-janma' (攝生, including birth) and 'prādurbhāva' (出現, appearance). 'Janma-sthāna-avasthā' (生處位, birth-place-state): includes the three sentences 'sama-janma' (等生, equal birth), 'gati' (趣, destination), and 'utthāna' (起, arising). 'Jāta' (所生, what is born): includes the sentence 'skandha-prāpti'. 'Hetu-pratyaya-saṃgṛhīta' (因緣所攝, included by causes and conditions): includes the two sentences 'dhātu-prāpti' and 'āyatana-prāpti'. 'Dhāraṇa-āharaṇa' (任持所引, sustaining and leading): includes the sentence 'the arising of the aggregates'. 'Sahaja-āśraya' (俱生依持, innate support): includes the sentences 'life-force' (jīvitendriya) and 'appearance'. The meaning of these sentences can be understood.
The branch of old age and death is divided into two parts. First, 'jarā' (老, aging) is explained, and then 'maraṇa' (死, death) is explained. The 'jarā' branch is divided into two parts. First, seventeen sentences are explained in detail, and then summarized into ten sentences. The first six sentences each contain one sentence. The seventh sentence, 'deterioration of demeanor' (the change and damage of deportment), contains five sentences, that is, from the seventh to the eleventh sentence. The eighth sentence, 'deterioration of the faculties of the formless realms' (the change and damage of the faculties of the formless realms), contains the tenth and twenty-third sentences. The ninth sentence, 'deterioration of the faculties of the form realms' (the change and damage of the faculties of the form realms), contains the fourteenth and fifteenth sentences. The tenth sentence, 'time has passed and the lifespan is about to end' (time has passed, and life is about to run out), contains the sixteenth and seventeenth sentences.
The 'death' branch is divided into two parts. First, eleven sentences are explained in detail, and then summarized into four sentences. 'Yad maraṇaṃ' (若死, if death) contains the first two sentences, because this is the true substance of death. 'Yad maraṇa-dharmatā' (若死法, if the law of death) contains the third and fourth sentences, explaining the branch and non-branch, and the rules and laws of death in the five destinies (pañca-gati). 'Yad maraṇa-viśeṣa' (若死差別, if the difference of death) contains the six sentences below the fifth sentence. 'Yad maraṇānantara-avasthā' (若死後位, if the state after death) contains the eleventh sentence. 'Maraṇa-māra-karma' (死魔業者, the work of the death demon) is the true substance of death, the action of the death demon. This is also included in 'the difference of death'. Or, taking the consciousness (vijñāna) leaving the body after death is called 'the death demon', so it can also be said to be included in 'the state after death'. The two branches of birth and death, according to their corresponding five aggregates, are self-natured, because they are the actual suffering, so only the actual and the existing are combined, or also include the seeds. The Vijñāptimātratāsiddhi-śāstra (成唯識論) says: 'From the intermediate existence (antarābhava) to the arising existence (upapattibhava), before the decline and change, are all included in the birth branch.' Even if love arises in the final position of the intermediate existence, it still arises from the future retribution, and it is still the birth branch. Because of the craving and grasping (tṛṣṇā-upādāna) of the previous moment of death.
潤有。能有中有及當生故。諸衰變位總名為老。身壞命終乃名為死。
上解第四差別門訖。下解第五緣起次第門。論有三釋。初複次中。由邪行故令心顛倒等者。有義識等五支。並依后際當生老死五現起位。說因五支。非依五支在因位說。故成唯識。因位難知差別相故。依當果位別立五支。若依此義。心顛倒者。謂隨業識。現思名行。種業名識。說名色支結生相續故。對法亦說。由名色生已得豫有情眾同分數。彼說名色初受生故。唯識會云。識中業種名識支故 諸根圓滿。謂六處支 二受用境。謂觸受支。觸引受生。俱受用境。故俱舍說名隨觸受。耽著者。緣現在愛 悕求者。緣未來愛。合名愛支 煩惱滋長。謂取支。此中但說業為有支。如前已會。余支可解 有義。合依三際以辨次第。無明行識。在過去世 心顛倒者。識等五種。併名為心。不離識故。識為主故。由邪行熏發。當有趣生故。心名顛倒。略而不說正行熏發。準后愛取。潤後有業。知於前際亦潤行心。故略不論前際。愛取有其名色結生。下四支是過去世生老死支成。唯識說。然所生果。若在未來。為生厭故。說生老死。若在現在。為令了知分位相生。說識等五。彼說識支初入母胎。此說名色。故但四支。由現在受發生貪愛。煩惱滋長潤後有業。乃
【現代漢語翻譯】 現代漢語譯本： 『潤有』（Rùn yǒu）：指能夠產生『中有』（zhōng yǒu，中陰身，指死亡到投胎之間的過渡狀態）以及『當生』（dāng shēng，來世）的狀態。各種衰敗變異的狀態總稱為『老』（lǎo，衰老）。身體壞滅，壽命終結，就稱為『死』（sǐ，死亡）。
以上解釋了第四個差別門。下面解釋第五個緣起次第門。《論》中有三種解釋。首先在『複次』（fù cì，再次）中，因為邪惡的行為導致心識顛倒等等。有一種觀點認為，『識』（shí，意識）、『名色』（míng sè，精神和物質）、『六處』（liù chù，六根，即眼、耳、鼻、舌、身、意）、『觸』（chù，感覺）、『受』（shòu，感受）這五支，以及依據後世當生的『老』（lǎo，衰老）、『死』（sǐ，死亡）這五個已經顯現的狀態，說明了作為原因的五支。並非依據這五支在因位上進行說明，所以才成就了《唯識論》（Wéi Shì Lùn）。因為在因位上難以瞭解差別的相狀，所以依據當來的果位分別設立五支。如果依據這種觀點，『心顛倒』（xīn diān dǎo）指的是隨業識而現起的思慮，稱為『行』（xíng，行為）。業的種子稱為『識』（shí，意識），說明『名色』（míng sè，精神和物質）支結生相續的緣故。《對法》（Duì Fǎ）也說，由於『名色』（míng sè，精神和物質）的產生，已經獲得了與有情眾生相同的份額。他們說『名色』（míng sè，精神和物質）是最初的受生。因此，《唯識會》（Wéi Shì Huì）說，識中的業種稱為『識』（shí，意識）支。諸根圓滿，指的是『六處』（liù chù，六根，即眼、耳、鼻、舌、身、意）支。兩種受用境界，指的是『觸』（chù，感覺）和『受』（shòu，感受）支。『觸』（chù，感覺）引導『受』（shòu，感受）的產生，共同受用境界，所以《俱舍》（Jù Shè）說名為隨『觸』（chù，感覺）而生的『受』（shòu，感受）。耽著的人，緣于現在的『愛』（ài，貪愛）。希望追求的人，緣于未來的『愛』（ài，貪愛）。合起來稱為『愛』（ài，貪愛）支。煩惱滋長，指的是『取』（qǔ，執取）支。這裡只說業為『有』（yǒu，存在）支，如前面已經解釋過的。其餘的支可以理解。有一種觀點認為，綜合依據過去、現在、未來三世來辨別次第。『無明』（wú míng，無知）、『行』（xíng，行為）、『識』（shí，意識）在過去世。心顛倒，『識』（shí，意識）等五種，都稱為心，因為不離識的緣故。因為識是主要的緣故。由於邪惡的行為熏習引發，當來有產生，所以心名為顛倒。省略而不說正當的行為熏習引發，參照後面的『愛』（ài，貪愛）和『取』（qǔ，執取）。滋潤後有的業，知道在前世也滋潤了『行』（xíng，行為）和心，所以省略而不論前世。『愛』（ài，貪愛）、『取』（qǔ，執取）、『有』（yǒu，存在）以及『名色』（míng sè，精神和物質）結生，下面的四支是過去世的生老死支成就。《唯識》（Wéi Shì）說，然而所生的果，如果在未來，爲了產生厭離，所以說生老死。如果在現在，爲了讓人瞭解分位相生，所以說『識』（shí，意識）等五支。他們說『識』（shí，意識）支最初進入母胎，這裡說『名色』（míng sè，精神和物質），所以只有四支。由於現在的『受』（shòu，感受）發生貪愛，煩惱滋長，滋潤後有的業，於是
【English Translation】 English version: 'Run You' (潤有): Refers to the state that can produce 'Zhong You' (中有, the intermediate state, referring to the transitional state between death and reincarnation) and 'Dang Sheng' (當生, the next life). All kinds of decay and change are collectively called 'Lao' (老, aging). The destruction of the body and the end of life are called 'Si' (死, death).
The above explains the fourth difference gate. The following explains the fifth gate of dependent origination. There are three explanations in the 'Treatise'. First, in 'Fu Ci' (複次, again), because of evil deeds, the mind is inverted, etc. One view is that the five branches of 'Shi' (識, consciousness), 'Ming Se' (名色, name and form, mind and matter), 'Liu Chu' (六處, six sense bases, namely eye, ear, nose, tongue, body, and mind), 'Chu' (觸, contact), and 'Shou' (受, feeling), as well as the five manifested states of 'Lao' (老, aging) and 'Si' (死, death) in the future life, explain the five branches as causes. It is not based on these five branches being explained in the causal position, so the 'Vijnaptimatrata-siddhi Sastra' (唯識論, Wéi Shì Lùn) is accomplished. Because it is difficult to understand the difference in the causal position, five branches are established separately based on the future fruit position. According to this view, 'Xin Dian Dao' (心顛倒, mind inversion) refers to the thoughts that arise with karma consciousness, called 'Xing' (行, action). The seed of karma is called 'Shi' (識, consciousness), explaining the reason why the 'Ming Se' (名色, name and form, mind and matter) branch connects and continues. The 'Abhidharma' (對法, Duì Fǎ) also says that due to the arising of 'Ming Se' (名色, name and form, mind and matter), the same share as sentient beings has been obtained. They say that 'Ming Se' (名色, name and form, mind and matter) is the initial birth. Therefore, the 'Vijnaptimatrata-siddhi Sastra Commentary' (唯識會, Wéi Shì Huì) says that the karma seed in consciousness is called the 'Shi' (識, consciousness) branch. The perfection of the sense organs refers to the 'Liu Chu' (六處, six sense bases, namely eye, ear, nose, tongue, body, and mind) branch. The two kinds of enjoying realms refer to the 'Chu' (觸, contact) and 'Shou' (受, feeling) branches. 'Chu' (觸, contact) guides the arising of 'Shou' (受, feeling), and they jointly enjoy the realm, so the 'Abhidharmakosa' (俱舍, Jù Shè) says it is called 'Shou' (受, feeling) arising from 'Chu' (觸, contact). Those who are attached are related to the present 'Ai' (愛, craving). Those who hope to pursue are related to the future 'Ai' (愛, craving). Together they are called the 'Ai' (愛, craving) branch. The growth of afflictions refers to the 'Qu' (取, grasping) branch. Here, only karma is said to be the 'You' (有, existence) branch, as has been explained before. The remaining branches can be understood. One view is that the order is distinguished comprehensively based on the three times of past, present, and future. 'Wu Ming' (無明, ignorance), 'Xing' (行, action), and 'Shi' (識, consciousness) are in the past. Mind inversion, the five kinds of 'Shi' (識, consciousness), etc., are all called mind, because they are inseparable from consciousness. Because consciousness is the main thing. Because evil deeds are practiced and aroused, there will be a future birth, so the mind is called inverted. It is omitted not to say that proper deeds are practiced and aroused, referring to the later 'Ai' (愛, craving) and 'Qu' (取, grasping). Nourishing the karma of future existence, knowing that in the past, it also nourished 'Xing' (行, action) and mind, so it is omitted not to discuss the past. 'Ai' (愛, craving), 'Qu' (取, grasping), 'You' (有, existence), and 'Ming Se' (名色, name and form, mind and matter) connect and give rise to life, and the following four branches are the accomplishment of the birth, old age, and death branches of the past. The 'Vijnaptimatrata-siddhi Sastra' (唯識, Wéi Shì) says that if the fruit that is born is in the future, in order to generate aversion, it speaks of birth, old age, and death. If it is in the present, in order to let people understand the arising of the divisions, it speaks of the five branches of 'Shi' (識, consciousness), etc. They say that the 'Shi' (識, consciousness) branch first enters the mother's womb, here it says 'Ming Se' (名色, name and form, mind and matter), so there are only four branches. Because the present 'Shou' (受, feeling) gives rise to craving, afflictions grow, nourishing the karma of future existence, then
至當來有生老死。但說潤業不說發者。準於前際知發業故。此乃影彰。過去說發不說潤業。現在說潤不說發業。未來說生老死。不說名色等。現在說名色等。不說生老死。二燈二炬影顯知故。欲顯因果三際不斷。善順小乘故作是說。
第二複次。唯依二際建立。其內身緣者。發業引生門 境界緣者。潤生果起門 起我執等愚者。是相應癡 或因此起彼。是不共癡 即隨彼業多起尋思者。此謂現行識 由業與識為助伴者。種識。業所熏種。為助伴故。其名色等種。此皆名識。故能招感當來三苦。一根初起苦。謂名色身意二根初起故。二根圓滿苦。謂六處。三受用境界苦。謂觸。即是合以名言有分二種能生。理實應有識受二果。識稱為種。故果中無。受稱外受內果中無。愛必因受方得起故。受前際無 后際說有。前際觸后說當受故。各望有別 依觸緣受發起于愛者。愛支 廣起追求下。是取支 由事業門者。門者所以。謂凈行事王等業 利養門者。謂坐臥耕田等。此二外慾境起名欲求 或由戒禁門者。謂邪愿戒禁所 或由解脫門者。謂見取。由初二門發起外慾求。由戒禁門起內身求。求當來樂果身故。由解脫門起邪解脫求 有義。事業門。謂欲取。利養門。謂見取。為利養故。其執見勝。戒禁門者。謂戒禁取。解脫
【現代漢語翻譯】 現代漢語譯本：當未來有生老死時，只說『潤業』而不說『發業』，是因為可以參照過去的情況來了解『發業』的緣故。這是一種映襯。過去說『發業』而不說『潤業』，現在說『潤業』而不說『發業』，未來只說生老死，而不說名色等。現在說名色等，而不說生老死。這是因為可以通過兩個燈、兩個火炬的影子來顯現和了解。這是爲了顯示因果在過去、現在、未來三世中是連續不斷的，爲了順應小乘的觀點，所以這樣說。
第二，再進一步說，只依據過去和現在兩世來建立。其中，『內身緣』指的是『發業』引發生命之門；『境界緣』指的是『潤業』產生結果之門；生起我執等愚癡，是相應的愚癡；或者因為這個而生起那個，是不共的愚癡；那些隨著業力而多起尋思的人，指的是現行的識；由業和識作為助伴，指的是種子識。業所熏習的種子，作為助伴的緣故。那些名色等的種子，這些都稱為識，所以能夠招感未來的三種苦：一是根初起苦，指的是名色身意四根最初生起；二是根圓滿苦，指的是六處；三是受用境界苦，指的是觸，也就是結合了名言和有分兩種能生的作用。實際上應該有識和受兩種果報。識被稱為種子，所以在果報中沒有單獨列出。受被稱為外受，所以在內果中沒有單獨列出。愛必定是因為受才能生起，所以在過去世沒有受，在未來世才說有受。這是因為各自觀察的角度不同。依靠觸的緣故而生起受，依靠受的緣故而生起愛，這就是愛支。廣泛地追求，就是取支。通過事業之門，這個『門』指的是原因，指的是凈行事王等的行業；通過利養之門，指的是坐臥耕田等。這兩種從外在慾望境界生起的，稱為欲求；或者通過戒禁之門，指的是邪愿戒禁所導致的；或者通過解脫之門，指的是見取。通過最初的兩個門，發起外在的欲求；通過戒禁之門，生起內在對身體的追求，因為追求未來快樂的果報之身；通過解脫之門，生起對邪解脫的追求。有一種觀點認為，事業之門指的是欲取，利養之門指的是見取，爲了利養的緣故，執著于錯誤的見解。戒禁之門指的是戒禁取，解脫
【English Translation】 English version: When future birth, aging, and death occur, only 'nurturing karma' (run ye) is mentioned, not 'generating karma' (fa ye), because we can understand 'generating karma' by referring to the past. This is a reflection. In the past, 'generating karma' was mentioned without mentioning 'nurturing karma'; now, 'nurturing karma' is mentioned without mentioning 'generating karma'; in the future, only birth, aging, and death are mentioned, not name and form (mingse) etc. Now, name and form etc. are mentioned without mentioning birth, aging, and death. This is because we can reveal and understand through the shadows of two lamps and two torches. This is to show that cause and effect are continuous in the three periods of past, present, and future. To comply with the Hinayana (small vehicle) viewpoint, it is said this way.
Secondly, further, it is established only based on the two periods of past and present. Among them, 'internal body condition' refers to the gate of 'generating karma' causing life; 'boundary condition' refers to the gate of 'nurturing karma' producing results; arising self-attachment and other ignorance is corresponding ignorance; or because of this arising that, is non-common ignorance; those who often think according to karma, refer to the current consciousness; with karma and consciousness as helpers, refers to seed consciousness. The seeds cultivated by karma are helpers. Those seeds of name and form etc., all these are called consciousness, so they can attract the three sufferings of the future: first, the suffering of the initial arising of the roots, referring to the initial arising of the four roots of name, form, body, and mind; second, the suffering of the complete roots, referring to the six places (liuchu); third, the suffering of experiencing boundaries, referring to touch (chu), which is the combination of the two kinds of ability to produce, name and language and existence. In reality, there should be two kinds of results, consciousness and feeling. Consciousness is called seed, so it is not listed separately in the results. Feeling is called external feeling, so it is not listed separately in the internal results. Love (ai) must arise because of feeling, so there is no feeling in the past life, and it is said that there is feeling in the future life. This is because the perspectives of observation are different. Relying on the condition of touch, feeling arises; relying on the condition of feeling, love arises, which is the branch of love. Extensive pursuit is the branch of grasping (qu). Through the gate of action, this 'gate' refers to the reason, referring to the actions of pure conduct kings etc.; through the gate of profit and support, referring to sitting, lying, farming, etc. These two arising from external desire boundaries are called desire seeking; or through the gate of precepts and prohibitions, referring to what is caused by evil vows and precepts and prohibitions; or through the gate of liberation, referring to view-attachment (jianqu). Through the first two gates, external desire seeking is initiated; through the gate of precepts and prohibitions, the internal pursuit of the body arises, because of pursuing the body of future happy results; through the gate of liberation, the pursuit of evil liberation arises. One view is that the gate of action refers to desire-attachment, the gate of profit and support refers to view-attachment, because of profit and support, clinging to wrong views. The gate of precepts and prohibitions refers to precept-and-prohibition-attachment, liberation
門者。謂我語取。諦故住故。執我自性為解脫故。因此四取發起三求。一欲求。多求五欲故。二內身求。即有求。求自體故。三邪解脫求。即邪梵行求。求邪解脫故起此求時令先所起四取煩惱及業者。謂業是有支。無明為發業緣。令當果生。無明非是有支。
第三複次中有三。有情聚者。前二複次。染凈緣起。今此唯依求凈者說樂世間清凈者。不樂出世。樂人天故名清凈。然愚癡故亦造非福 或起追悔所引者。樂清凈故。悔非福業。或癡不解悔因。此三業 觀喜所引心相續住者。謂歡喜心所熏成種相續而住。即是識支。以此為因。由非福者下業。由福者中業。由不動者上業。于當生處。亦皆能感三苦果種名識支。現行名名色等。不說受等。義準前釋 樂著境界者。謂受愛取。其有生老死三因。著境有。亦得彼名。緣起經中具釋次第。恐繁不述。
第六釋難中。有二問答。初問逆次第中。如世尊言新名色滅與上首法者。此引經證先觀緣起。后際生老死。是前際名色等果。前來總說名色結生。名色體寬總攝余支。但言名色已說余訖。言新名色。前際所集名色種子后現行者。稱之為新。若已生起不名為新。夫觀法者。先果后因。故說生老死為初。新名色滅為首。緣起經說。如病病因病滅良藥。故逆次第。生老死
【現代漢語翻譯】 現代漢語譯本：『門者』，是指『我語取』（認為『我』和『我的』是真實的，並執著於此）。因為執著于真實，安住于真實，執著于『我』的自性，所以認為這樣可以得到解脫。因此，這四種『取』（欲取、見取、戒禁取、我語取）會引發三種『求』：第一是『欲求』，因為貪求五欲的緣故；第二是『內身求』，也就是『有求』，因為追求自身存在的緣故；第三是『邪解脫求』，也就是『邪梵行求』，因為追求錯誤的解脫方式的緣故。當生起這些『求』的時候，會使先前生起的四種『取』煩惱和『業』（行為）產生作用。這裡所說的『業』是有支（存在的因素），無明是引發『業』的緣起條件，導致未來的果報產生。無明本身不是有支。 第三『複次』（進一步解釋）中包含三個方面。『有情聚』（眾生的聚集），前兩次的『複次』是關於染污和清凈的緣起。現在這裡只根據追求清凈的人來解釋，他們喜愛世間的清凈，不喜愛出世間的清凈，因為他們喜歡人天道的快樂，所以稱之為『清凈』。然而，因為愚癡的緣故，他們也會造作非福業（不善業），或者產生追悔。『所引者』，因為喜愛清凈的緣故，他們會後悔自己所造作的非福業，或者因為愚癡而不理解後悔的原因。這三種業。 『觀喜所引心相續住者』，是指由歡喜心所熏習而成的種子相續不斷地存在，這就是識支（意識）。以這個為因，由非福業產生下劣的果報，由福業產生中等的果報，由不動業產生上等的果報。在未來所生的處所，也都能感得三種苦果的種子，這被稱為識支。現行的狀態被稱為名色等。這裡沒有說受等，其含義可以參照前面的解釋。『樂著境界者』，是指受、愛、取。它們是產生生、老、死這三種苦的原因。執著于境界的存在，也可以得到這些名稱。在緣起經中詳細解釋了次第，因為內容繁多，這裡就不再贅述。 第六，在『釋難』（解釋疑問）中，包含兩個問答。首先是提問逆次第的問題，就像世尊所說的『新名色滅與上首法』。這裡引用經文來證明先觀察緣起，后際（未來）的生老死，是前際（過去）的名色等所產生的果報。前面總的來說，名色是結生（生命開始）的因素。名色的範圍很廣，總攝了其餘的支分。只要說了名色，就等於說完了其餘的支分。『新名色』，是指前際所積累的名色種子在後際顯現出來的狀態，稱之為『新』。如果已經生起，就不稱為『新』。觀察法的人，先觀察果，后觀察因，所以說生老死是開始，新名色滅是首要。緣起經中說，就像疾病、疾病的原因、疾病的痊癒和良藥一樣，所以是逆次第的。生老死。
【English Translation】 English version: 『Gate』 refers to 『grasping at the doctrine of self』 (believing 『I』 and 『mine』 to be real and clinging to them). Because of clinging to truth, abiding in truth, and clinging to the self-nature of 『I』, it is believed that liberation can be attained in this way. Therefore, these four 『graspings』 (sensual grasping, view grasping, precept and ritual grasping, and self-doctrine grasping) give rise to three 『seekings』: first is 『sensual seeking』, because of craving for the five desires; second is 『internal body seeking』, which is 『existence seeking』, because of seeking one's own existence; third is 『wrong liberation seeking』, which is 『wrong ascetic practice seeking』, because of seeking wrong ways of liberation. When these 『seekings』 arise, they cause the previously arisen four 『grasping』 afflictions and 『karma』 (actions) to take effect. The 『karma』 mentioned here is a factor of existence, and ignorance is the condition that initiates 『karma』, leading to the arising of future consequences. Ignorance itself is not a factor of existence. The third 『further explanation』 contains three aspects. 『Sentient being aggregation』: the previous two 『further explanations』 were about the arising of defilement and purity. Now, this only explains according to those who seek purity, who love worldly purity and do not love transcendental purity, because they like the happiness of humans and gods, so it is called 『purity』. However, because of ignorance, they also create non-meritorious karma (unwholesome actions) or generate remorse. 『Those who are led by』: because of loving purity, they regret the non-meritorious karma they have created, or because of ignorance, they do not understand the cause of regret. These three karmas. 『Those whose mind-continuum abides, led by joy』 refers to the continuous existence of seeds formed by the熏習(xūn xí, influence) of joyful mind, which is the consciousness factor. Taking this as the cause, inferior consequences arise from non-meritorious karma, medium consequences arise from meritorious karma, and superior consequences arise from unwavering karma. In the places where they are born in the future, they can also experience the seeds of the three kinds of suffering, which are called the consciousness factor. The current state is called name and form, etc. The meaning of not mentioning feeling, etc., can be referred to the previous explanation. 『Those who are attached to objects』 refers to feeling, craving, and grasping. They are the causes of the three sufferings of birth, old age, and death. Attachment to the existence of objects can also obtain these names. The order is explained in detail in the Dependent Origination Sutra, but it will not be repeated here because of the large amount of content. Sixth, in 『explaining difficulties』, there are two questions and answers. The first is to ask about the problem of reverse order, just like what the World Honored One said, 『the cessation of new name and form and the foremost Dharma』. Here, the sutra is quoted to prove that first observe dependent origination, and the birth, old age, and death of the future are the consequences of the name and form, etc., produced in the past. Generally speaking, name and form are the factors of rebirth (the beginning of life). The scope of name and form is very broad, encompassing the remaining factors. As long as name and form are mentioned, it is equivalent to finishing the remaining factors. 『New name and form』 refers to the state in which the seeds of name and form accumulated in the past manifest in the future, which is called 『new』. If it has already arisen, it is not called 『new』. Those who observe the Dharma first observe the result and then observe the cause, so it is said that birth, old age, and death are the beginning, and the cessation of new name and form is the most important. The Dependent Origination Sutra says that it is like disease, the cause of disease, the cure of disease, and good medicine, so it is in reverse order. Birth, old age, and death.
為初。
問何故不言諸無明滅為上首耶者。此問次前所引經說名色為上首滅。何故彼經。不說無明為先首滅 答依心解脫者而施設故等者。此意釋言。未入聖前。初資糧位。先順次第觀。加行道中。逆次第觀。起四十四智七十七智等。入見道等順次第斷故。無明滅即行滅等。依止無學解脫身中。現在名色為先。受為后四支種子。不能為因生未來世生老死果 此說苦因不能生。下顯由受滅當苦不起。謂解脫者現受境時。愛及隨眠即愛取支。由聖道力永拔不起。名能潤煩惱集諦永滅。此因永滅故。先所引因名色等種。當不生果名余支滅。此言意顯。現在名色所有種子。不生當果。先觀苦諦故。以名色滅為上首。此滅由何。由彼能潤集諦所攝愛取等滅故。名色等種當不生果。名色等種。是當來世生老死因緣。親因緣故。說此先滅。無明等疏。后始觀察能潤因故。不說無明為先首滅。故得無學已觀云由誰無故老死無等。餘次第滅準此應知。
第七釋詞者。釋緣起義中。有五種。依字釋名者。由煩惱繫縛為緣。諸趣數數生起。故名緣起。依緣字起字。釋緣起字。故名依字 依剎那義釋者。簡大眾部化地部等緣起是無為亦破正量部一期四相義 眾緣過去而不捨離等者。若依分位。前十支為緣。后二支為起。前支具有因
【現代漢語翻譯】 現代漢語譯本： 最初。
問：為什麼不說諸無明（avidyā，對事物真相的無知）滅為上首呢？此問是針對前面所引用的經文，說名色（nāma-rūpa，精神和物質現象）滅為上首。為什麼那部經不說無明為先首滅？答：因為是依心解脫者而施設的等等。此意解釋說，未入聖位之前，在最初的資糧位，先順著次第觀察。在加行道中，逆著次第觀察，生起四十四智、七十七智等等。進入見道等，順著次第斷除。所以，無明滅即行滅等等。依止無學（arhat，已證得涅槃的聖者）解脫之身中，現在的名色為先，受（vedanā，感受）為后，四支種子不能作為原因，產生未來世的生老死果。這是說苦因不能生。下面顯示由於受滅，當苦不起。所謂解脫者現在感受境界時，愛（tṛṣṇā，渴愛）及隨眠（anuśaya，潛在的煩惱）即愛取支（tṛṣṇopādāna，愛與取），由於聖道的力量，永遠拔除不起，名為能潤煩惱集諦（samudaya，苦的根源）永遠滅除。此因永遠滅除的緣故，先前所引用的因名色等種子，當不生果，名為余支滅。此言語顯示，現在的名色所有種子，不生當果。先前觀察苦諦（duḥkha，痛苦的真相）的緣故，以名色滅為上首。此滅由什麼導致？由於彼能潤集諦所攝的愛取等滅的緣故。名色等種子當不生果。名色等種子，是當來世生老死的因緣，是親因緣的緣故，說此先滅。無明等疏遠，之後才開始觀察能潤因的緣故，不說無明為先首滅。所以，證得無學后，觀察說由誰無故老死無等等，其餘次第滅，依此類推應當知道。
第七，解釋詞語。解釋緣起（pratītyasamutpāda，因緣生法）的意義中，有五種。依字釋名：由於煩惱的繫縛為緣，諸趣數數生起，所以名叫緣起。依緣字、起字，解釋緣起字，所以名叫依字。依剎那義解釋：簡別大眾部、化地部等認為緣起是無為（asaṃskṛta，非因緣和合）的觀點，也破斥正量部一期四相義。眾緣過去而不捨離等等：如果依分位，前十支為緣，后二支為起。前支具有因
【English Translation】 English version: Initially.
Question: Why is it not said that the cessation of ignorance (avidyā, ignorance of the true nature of things) is the foremost? This question is directed at the previously cited scripture, which states that the cessation of name and form (nāma-rūpa, mental and material phenomena) is the foremost. Why does that scripture not say that ignorance is the first to cease? Answer: Because it is taught based on those who are liberated in mind, etc. This explanation means that before entering the stage of a noble one, in the initial stage of accumulation of merit, one first observes in sequential order. In the stage of application, one observes in reverse order, giving rise to forty-four wisdoms, seventy-seven wisdoms, etc. Upon entering the path of seeing, one eliminates in sequential order. Therefore, the cessation of ignorance leads to the cessation of action, etc. Relying on the body of an arhat (arhat, a liberated saint who has attained nirvana), the present name and form are first, and feeling (vedanā, sensation) is last. The seeds of the four limbs cannot serve as a cause to produce the future fruits of birth, old age, and death. This is to say that the cause of suffering cannot arise. The following shows that because of the cessation of feeling, suffering will not arise. When a liberated one experiences an object, craving (tṛṣṇā, thirst) and latent defilements (anuśaya, latent afflictions), namely the branches of craving and grasping (tṛṣṇopādāna, craving and grasping), are eradicated forever by the power of the holy path, and do not arise. This is called the complete cessation of the origin of suffering (samudaya, the root of suffering). Because this cause is completely extinguished, the previously cited seeds of name and form, etc., will not produce fruit, which is called the cessation of the remaining branches. This statement shows that the seeds of present name and form do not produce future fruit. Because one has previously contemplated the truth of suffering (duḥkha, the truth of suffering), the cessation of name and form is considered the foremost. What causes this cessation? It is due to the cessation of craving and grasping, etc., which are included in the origin of suffering that nourishes it. The seeds of name and form, etc., will not produce fruit. The seeds of name and form, etc., are the causes and conditions for birth, old age, and death in the future. Because they are the direct cause, it is said that they cease first. Ignorance, etc., are distant, and only later does one begin to observe the nourishing cause. Therefore, it is not said that ignorance is the first to cease. Therefore, after attaining arhatship, one observes and says that because of the absence of whom, there is no old age and death, etc. The cessation of the remaining stages should be understood accordingly.
Seventh, explaining the terms. In explaining the meaning of dependent origination (pratītyasamutpāda, the law of dependent arising), there are five types. Explaining the name based on the words: Because the bondage of afflictions is the condition, the various realms of existence repeatedly arise, therefore it is called dependent origination. Explaining the word 'dependent' and the word 'origination' to explain the term 'dependent origination,' therefore it is called based on the words. Explaining based on the meaning of a moment: Distinguishing the views of the Mahasanghika and Haimavata schools, etc., which consider dependent origination to be unconditioned (asaṃskṛta, not compounded by causes and conditions), and also refuting the Sarvastivada school's theory of four characteristics in a lifetime. The many conditions have passed but do not abandon, etc.: If based on divisions, the first ten branches are the condition, and the last two branches are the arising. The previous branches possess the cause.
緣等四。雖復剎那滅入過去。種在身中而不捨離。故依自身後果生起。或十二支前一一為緣。后一一為起 此有故彼有者。顯無作緣生義 此生故彼生者。顯無常緣生義 非餘者。唯由有緣果法得有。非緣有實作用能生果法。亦非無生法為因故。少所生法而得成立。無作無常二種為緣。非余作用及非無生二種為因。故言非余。此簡自在天等有實作用。及計無為能為緣起。以釋其名 第四釋中。屢屢逢緣數數緣續起故名緣起 於過去世覺緣性已等相續起者。初證菩提時。覺悟緣悟已。后為有情平等發起語言。說之故名緣起。自利稱緣。利他名起。即是法輪展轉說義。
第八四緣義中有二。一四緣。二二因。成唯識說。諸支相望。增上定有。余之三緣有無不定。緣起經中。依決定有唯說有一。謂增上緣。愛望于取。有望于生。有因緣義。若說識支是業種者。行望于識亦作因緣。余支相望無因緣義。而集論說無明望行有因緣者。依無明時業習氣說。無明俱故假說無明。實是行種。
會此文云。瑜伽論說諸支相望無因緣者。依現愛取唯業有說。別聊簡云。無明望行。愛望于取。生望老死。有等無間及所緣緣。此以無色望無色支。有望于生。受望于愛。無等無間有所緣緣。此以有色支望無色支。余支相望二俱非有。
【現代漢語翻譯】 現代漢語譯本 緣等四（四種緣：因緣、等無間緣、所緣緣、增上緣）。即使剎那間滅入過去，種子仍然存在於身中而不捨離。因此，依靠自身，後果得以生起。或者十二因緣中，前一個支是后一個支的緣，后一個支是前一個支的生起。
'此有故彼有'，顯示了無作緣生的意義。'此生故彼生'，顯示了無常緣生的意義。
'非余'，意思是隻有依靠緣，果法才能存在。緣本身並沒有實際的作用能夠產生果法，也不是沒有生法的狀態作為原因。無作和無常兩種是作為緣，而不是其他作用或者無生作為原因。所以說'非余'。這排除了自在天等具有實際作用，以及認為無為法能夠作為緣起的原因。以此來解釋緣起的名稱。
第四種解釋中，屢次遇到緣，多次緣續而起，所以叫做緣起。
在過去世覺悟緣起之性后，等同相續而起。最初證得菩提時，覺悟緣起后，爲了有情平等地發起語言，宣說緣起，所以叫做緣起。自利稱為'緣'，利他稱為'起'，這就是法輪輾轉宣說的意義。
第八，四緣的意義中有兩種：一是四緣（因緣、等無間緣、所緣緣、增上緣），二是二因（能作因、俱有因）。《成唯識論》說，各個支相互觀望，增上緣是決定存在的，其餘三種緣的有無不確定。《緣起經》中，依據決定存在的，只說有一種，即增上緣。愛對於取，有增上緣；有對於生，有因緣的意義。如果說識支是業的種子，那麼行對於識也作為因緣。其餘的支相互觀望，沒有因緣的意義。而《集論》說無明對於行有因緣，是依據無明時的業習氣說的。因為與無明同時存在，所以假說無明是因緣，實際上是行的種子。
會此文說，《瑜伽論》說各個支相互觀望沒有因緣，是依據現世的愛和取只有業存在來說的。別聊簡說，無明對於行，愛對於取，生對於老死，有等無間緣和所緣緣。這是以無色支觀望無色支，有等無間緣和所緣緣。受對於愛，有等無間緣和所緣緣。這是以有色支觀望無色支。其餘的支相互觀望，兩種緣都沒有。
【English Translation】 English version The four conditions (緣): Hetu-pratyaya (因緣, cause condition), Samanantara-pratyaya (等無間緣, immediately contiguous condition), Alambana-pratyaya (所緣緣, object condition), and Adhipati-pratyaya (增上緣, dominant condition). Even if they momentarily cease and enter the past, the seeds remain within the body and are not abandoned. Therefore, based on oneself, consequences arise. Or, in the twelve nidānas (十二支), each preceding link is a condition for the subsequent link, and each subsequent link arises from the preceding link.
'This exists, therefore that exists' reveals the meaning of non-action dependent arising. 'This arises, therefore that arises' reveals the meaning of impermanent dependent arising.
'Not other' means that only by relying on conditions can the resultant dharma exist. The conditions themselves do not have the actual function of producing the resultant dharma, nor is it that the state of non-arising is the cause. Non-action and impermanence are the two types of conditions, not other functions or non-arising as causes. Therefore, it is said 'not other.' This excludes the self-existent deities (自在天) and others who have actual functions, and the belief that the unconditioned (無為) can be the cause of dependent arising. This is to explain the name of dependent arising.
In the fourth explanation, repeatedly encountering conditions, and the continuous arising of conditions, is called dependent arising.
Having awakened to the nature of dependent arising in the past, and then arising in continuous succession. When first attaining Bodhi, after awakening to dependent arising, one equally initiates language for sentient beings and proclaims it, therefore it is called dependent arising. Benefiting oneself is called 'condition' (緣), benefiting others is called 'arising' (起), which is the meaning of the Dharma wheel turning and proclaiming.
Eighth, in the meaning of the four conditions, there are two aspects: one is the four conditions (Hetu-pratyaya, Samanantara-pratyaya, Alambana-pratyaya, Adhipati-pratyaya), and the other is the two causes (hetu) (能作因, efficient cause; 俱有因, co-existent cause). The Vijñaptimātratāsiddhi (成唯識論) says that when the links are viewed in relation to each other, the Adhipati-pratyaya is definitely present, while the presence or absence of the other three conditions is uncertain. In the Pratītyasamutpāda Sūtra (緣起經), based on what is definitely present, only one is mentioned, namely the Adhipati-pratyaya. Craving (愛) has Adhipati-pratyaya in relation to grasping (取); existence (有) has the meaning of Hetu-pratyaya in relation to birth (生). If it is said that the consciousness link (識支) is the seed of karma, then action (行) also serves as Hetu-pratyaya in relation to consciousness. The remaining links, when viewed in relation to each other, do not have the meaning of Hetu-pratyaya. However, the Abhidharmasamuccaya (集論) says that ignorance (無明) has Hetu-pratyaya in relation to action, which is based on the karmic habit energy at the time of ignorance. Because it exists simultaneously with ignorance, it is falsely said that ignorance is the Hetu-pratyaya, but in reality, it is the seed of action.
To reconcile this text, the Yogācārabhūmi-śāstra (瑜伽論) says that when the links are viewed in relation to each other, there is no Hetu-pratyaya, which is based on the fact that only karma exists in present craving and grasping. Bieliao Jian (別聊簡) says that ignorance in relation to action, craving in relation to grasping, and birth in relation to old age and death, have Samanantara-pratyaya and Alambana-pratyaya. This is with the formless links (無色支) viewed in relation to the formless links. There is Samanantara-pratyaya and Alambana-pratyaya in relation to birth. Feeling (受) in relation to craving has Samanantara-pratyaya and Alambana-pratyaya. This is with the form links (有色支) viewed in relation to the formless links. The remaining links, when viewed in relation to each other, do not have either of the two conditions.
此文總說。彼文別顯。應如彼釋 有色望有色者。謂名色中色望五處。業有望色生。色生望色老死。無色望有色者。無明望色行。名望五處。無色生望色老死。此中不說非業有。故不說之 此中且依鄰近順次。不相雜亂。實緣起說。異此相望。為緣不定。諸聰慧者如理應思。
問何故說言依因果體性建立緣起耶等者。此中問意。因通四緣。何無因緣。此中答意。十因之中。引發。牽引。生起。定異。同事。不相違中。雖有因緣。其定異因。有別性生。同事不相違。體通疏遠。此略不論 其引發牽引生起。尋名釋義。應有因緣。但依現行相望。名引發因。依潤未潤位行有等中業習氣說故。是增上而非因緣。不遮愛種望取。生種望老死。為引發因。有因緣義。亦不遮未潤位中識等五種。望生老死。為牽引因。已潤有中識等五種。望生老死。為生起因。有因緣義。所望別故。亦不相違。
生引二因中。識等乃至於生老死位所攝諸支。為生引因果者。此說識支結生相續。能引所引一時。而有去果相遠。俱名引因。能生與果二世別故。親近能生獨名生因。成唯識說。生近正果名曰生因。引遠殘果說名引因。所釋諸門皆如彼疏。三性十因。如樞要說。此說雜染故不違余。
第九分別緣中。合以二十七門分別。
【現代漢語翻譯】 現代漢語譯本 總的來說，前文是總體的論述，後文是分別的闡釋。應該按照前文的解釋來理解。
『有色望有色者』（有色指向有色），指的是『名色』（nāmarūpa，五蘊中的名稱和色法）中的色法指向『五處』（pañcāyatana，眼、耳、鼻、舌、身五種感覺器官）。『業』（karma，行為）有望於色法的產生，色法的產生有望於色法的老死。
『無色望有色者』（無色指向有色），指的是『無明』（avidyā，無知）有望於色法的『行』（saṃskāra，意志行為），『名』（nāma，名稱）有望于『五處』，無色界的產生有望於色法的老死。這裡沒有說非業所生的，所以沒有提及。
這裡暫且依據鄰近和順次的原則，不互相混淆。實際上是依據緣起（pratītyasamutpāda， dependent origination）的道理來說明。與此不同的相互關係，作為緣是不確定的。聰慧的人應該如理思維。
問：為什麼說要依據因果的體性來建立緣起等等？這裡提問的意思是，『因』（hetu，原因）通於四緣（hetupratyaya，samanantarapratyaya，ālambanapratyaya，adhipatipratyaya，因緣、等無間緣、所緣緣、增上緣）。為什麼沒有因緣？這裡回答的意思是，在十因（daśa hetu，十種原因）之中，引發、牽引、生起、定異、同事、不相違中，雖然有因緣，但『定異因』（niyata-viparinama-hetu，決定變異因）有別性的產生，『同事』（sahakāri-hetu，同事因）和『不相違』（avirodha-hetu，不相違因）的體性是疏遠的。這裡略而不論。
關於引發、牽引、生起，需要尋名釋義，應該有因緣。但依據現行相望，稱為『引發因』（utpādaka-hetu，引發因）。依據潤與未潤的位，『行』（saṃskāra，意志行為）有等等中的業習氣來說，是增上而不是因緣。不遮止愛種望取，生種望老死，作為引發因，有因緣的意義。也不遮止未潤位中的識等五種，望生老死，作為牽引因。已潤的有中識等五種，望生老死，作為生起因，有因緣的意義。因為所望不同，所以不相違背。
在生因和引因中，識等乃至生老死位所攝的各個支分，作為生因和引因的果。這裡說的是識支結生相續，能引和所引是同時的，而且有去果相遠的，都叫做引因。能生與果是二世分別的，親近能生的單獨叫做生因。《成唯識論》（Vijñāptimātratāsiddhi-śāstra）中說，生近正果叫做生因，引遠殘果叫做引因。所解釋的各個方面都如彼疏。三性十因，如《樞要》（樞要記）所說。這裡說的是雜染，所以不違背其他說法。
在第九分別緣中，總共用二十七個方面來分別。
【English Translation】 English version General summary: The previous text provides a general overview, while this text offers a detailed explanation. It should be understood according to the interpretation of the previous text.
'Rūpa looking at rūpa' (form looking at form) refers to the form within 'nāmarūpa' (name and form, the aggregates of existence) looking at the 'five sense bases' (pañcāyatana, the five sense organs: eye, ear, nose, tongue, and body). 'Karma' (action) has an expectation of the arising of form, and the arising of form has an expectation of the aging and death of form.
'Arūpa looking at rūpa' (formless looking at form) refers to 'avidyā' (ignorance) looking at the 'saṃskāra' (volitional formations) of form, 'nāma' (name) looking at the 'five sense bases', and the arising of the formless realm looking at the aging and death of form. It does not mention what is not born of karma, so it is not discussed.
Here, we temporarily rely on the principles of proximity and sequence, without mixing them up. In reality, it is explained according to the principle of 'pratītyasamutpāda' (dependent origination). Relationships that differ from this are uncertain as conditions. Wise individuals should contemplate this rationally.
Question: Why is it said that dependent origination is established based on the nature of cause and effect, etc.? The meaning of this question is that 'hetu' (cause) encompasses the four conditions (hetupratyaya, samanantarapratyaya, ālambanapratyaya, adhipatipratyaya, causal condition, immediately preceding condition, object-support condition, and dominant condition). Why is there no causal condition? The meaning of this answer is that among the ten causes (daśa hetu, ten types of causes), although there are causal conditions in the inducing, attracting, generating, determining difference, co-occurring, and non-contradictory, the 'niyata-viparinama-hetu' (cause of definite change) has a distinct arising, and the nature of 'sahakāri-hetu' (co-occurring cause) and 'avirodha-hetu' (non-contradictory cause) is distant. This is briefly not discussed.
Regarding inducing, attracting, and generating, it is necessary to seek the meaning of the names and explanations, and there should be causal conditions. However, based on the expectation of present actions, it is called the 'utpādaka-hetu' (inducing cause). Based on the state of being moistened or not moistened, it is said that the karmic tendencies in 'saṃskāra' (volitional formations) are dominant rather than causal conditions. It does not preclude the seed of desire looking at grasping, or the seed of birth looking at aging and death, as inducing causes, which have the meaning of causal conditions. It also does not preclude the five aggregates, such as consciousness, in the unmoistened state, looking at aging and death, as attracting causes. The five aggregates, such as consciousness, in the already moistened state, looking at aging and death, as generating causes, have the meaning of causal conditions. Because what is expected is different, they do not contradict each other.
Among the generating and attracting causes, the various limbs included in consciousness, etc., up to the stage of aging and death, serve as the fruits of generating and attracting causes. This refers to the continuous connection of consciousness, where the inducing and the induced occur simultaneously, and those that are distant from the resulting fruit are all called attracting causes. The generating cause, which is separate in two lifetimes from the fruit, is called the generating cause alone because it is close to the generating. The 'Vijñāptimātratāsiddhi-śāstra' (Treatise on the Establishment of Consciousness-Only) states that generating the near, direct fruit is called the generating cause, and attracting the distant, remaining fruit is called the attracting cause. All the aspects explained are as in that commentary. The three natures and ten causes are as explained in the 'Key Essentials' (樞要記). This refers to defilement, so it does not contradict other statements.
In the ninth analysis of conditions, a total of twenty-seven aspects are used for analysis.
第一一一支因問分別。無明有二問答 有生雜染業煩惱力之所熏發等者。謂生雜染。由業雜染起。業雜染起由煩惱雜染。故言由彼之所熏發 業體謂行。初因即以無明為體。雖諸煩惱皆業初因。無明獨有十一勝事。故偏說之。謂所緣等。廣如經說。俱舍云。無明不說因。生支應有始。老死不說果。生死應有終。從惑生惑業。從業生於事。從事事惑生有支。理唯此故。十二支無始輪迴。
行有三問答。初由不了達世俗苦因為緣起非福行等者。三惡趣苦。相狀易知。名世俗苦。人天趣苦。微隱難了。聖智所知名勝義苦。
或有釋言。八苦之中。對法論說前七苦名世俗苦。第八苦名勝義苦 若作此釋。第八行苦既通五趣。應唯迷惡趣亦起福不動業。前之七苦既通人天。應唯迷善趣亦造非福業。苦苦壞苦行苦等三。通五趣故。由此故知前釋為善 彼世俗勝義苦。依別粗細易難知說。此世俗勝義苦。依趣總相凡聖境說。亦不相違 福不動業近因等起。唯是善思。遠因等起以無明發。迷當果故說癡為緣。若非福業近因。亦以無明為緣。迷當果故。
答此中通說福非福不動業緣等者。三不善根唯生非福。癡不善根通福不動。故唯識說。有下無明能發上行。不爾初伏下地染者。所起上定。應非行支。彼地無明
【現代漢語翻譯】 現代漢語譯本 第一一一支因問分別。 無明有二問答：『有生雜染業煩惱力之所熏發等者』，謂生雜染。由業雜染起，業雜染起由煩惱雜染。故言由彼之所熏發。業體謂行。初因即以無明（avidyā，對事物真相的迷惑和無知）為體。雖諸煩惱皆業初因，無明獨有十一勝事，故偏說之。謂所緣等，廣如經說。《俱舍論》云：『無明不說因，生支應有始。老死不說果，生死應有終。從惑生惑業，從業生於事。從事事惑生有支，理唯此故。十二支無始輪迴。』
行有三問答。初由不了達世俗苦因為緣起非福行等者：三惡趣苦，相狀易知，名世俗苦。人天趣苦，微隱難了，聖智所知名勝義苦。
或有釋言：八苦之中，《對法論》說前七苦名世俗苦，第八苦名勝義苦。若作此釋，第八行苦既通五趣，應唯迷惡趣亦起福不動業。前之七苦既通人天，應唯迷善趣亦造非福業。苦苦、壞苦、行苦等三，通五趣故。由此故知前釋為善。彼世俗勝義苦，依別粗細易難知說。此世俗勝義苦，依趣總相凡聖境說，亦不相違。福不動業近因等起，唯是善思。遠因等起以無明發，迷當果故說癡為緣。若非福業近因，亦以無明為緣，迷當果故。
答此中通說福非福不動業緣等者：三不善根唯生非福，癡不善根通福不動。故《唯識論》說：『有下無明能發上行。』不爾初伏下地染者，所起上定，應非行支，彼地無明。
【English Translation】 English version The 111th Section on the Analysis of Causes and Conditions. Ignorance has two questions and answers: 'Those who are熏發 (xūn fā, influenced and aroused) by the power of the defilements of karma and afflictions that arise from birth, etc.,' refer to the defilements that arise from birth. The defilements of karma arise from the defilements of karma, and the defilements of karma arise from the defilements of afflictions. Therefore, it is said that they are熏發 (xūn fā, influenced and aroused) by them. The substance of karma is called 行 (xíng, action). The initial cause takes ignorance (avidyā, delusion and ignorance of the true nature of things) as its substance. Although all afflictions are the initial cause of karma, ignorance alone has eleven superior qualities, so it is specifically discussed. These qualities include the object of perception, etc., as described extensively in the scriptures. The Abhidharmakośa says: 'If ignorance is not said to be the cause, the branch of birth should have a beginning. If old age and death are not said to be the result, birth and death should have an end. From delusion arises deluded karma, from karma arises events. From events and delusions arises the branch of existence, only this principle is so. The twelve branches revolve without beginning.'
Action has three questions and answers. Initially, due to not understanding the suffering of the mundane as the cause, the arising of non-meritorious actions, etc.: The suffering of the three evil realms is easily known in its characteristics and is called mundane suffering. The suffering of the realms of humans and gods is subtle and difficult to understand, and is known by the wisdom of the sages as ultimate suffering.
Or some explain: Among the eight sufferings, the Abhidharma says that the first seven sufferings are called mundane suffering, and the eighth suffering is called ultimate suffering. If this explanation is made, since the eighth suffering of 行 (xíng, action) pervades the five realms, only those deluded about the evil realms should also generate meritorious and unwavering karma. Since the first seven sufferings pervade the realms of humans and gods, only those deluded about the good realms should also create non-meritorious karma. The three sufferings of suffering of suffering, suffering of change, and suffering of conditioning pervade the five realms. Therefore, it is known that the previous explanation is better. That mundane and ultimate suffering is explained based on the difference in coarseness, subtlety, ease, and difficulty of knowing. This mundane and ultimate suffering is explained based on the general characteristics of the realms and the states of ordinary beings and sages, and they are not contradictory. The proximate cause of meritorious and unwavering karma is only wholesome thought. The remote cause arises from ignorance, and because of delusion about the future result, it is said that delusion is the condition. If it is non-meritorious karma, the proximate cause is also ignorance, because of delusion about the future result.
The answer is that here, the conditions for meritorious, non-meritorious, and unwavering karma are discussed generally: The three unwholesome roots only give rise to non-meritorious karma, while the unwholesome root of delusion pervades meritorious and unwavering karma. Therefore, the Consciousness-Only Treatise says: 'Lower ignorance can give rise to higher action.' Otherwise, those who initially subdue the defilements of the lower realms, the higher samādhi (state of meditative concentration) that arises should not be a branch of action, because there is no ignorance in that realm.
猶未起故。故癡不善根通發三業 問發業有助正。說正無助法。潤生有正助。說正無助法。答一因不假多。說正無助發。資緣必假數。故正助俱陳 依發一切行緣而說等者。不但唯說身語行緣故。不說思為身語緣。及依生善染污思緣而說。故說無明為緣。不說無記行緣。身語二行唯無記故。但說無明發諸行故。近能發起身語意三善染行故。
識能為彼新生因故等者。由識入胎為新生因。總報能為別報緣故。或由識種為名色親因。令新生故。此說名色初結生義。準下識入胎。前說為善。又三界生識因。必遍故此偏說。
又六處勝故由六處攝二種者。六處攝六根六識二和。或六根即攝餘二識及法。故前說境別。今說境通。
觸是彼近因故者。唯識云。謂觸所取可意等相。與受所取攝受等相。近相鄰近。引發勝故。
如受等力故於相似境或求和合或求別離者。謂受境與愛境相似。於樂受境愛求和合。于苦受境愛求別離。名相似境。故說愛以受支為緣。無明但于內外二受生滅等相。不如實知。不能制心。而起不了行相。愛不親順不說為緣。若疏由迷而起愛者。亦有緣義。非如受親故論說緣。
由希望生故於追求時能發隨眠等者。由愛希求勝境和合惡境別離。而熏種子。發取隨眠及順取法。愛取
【現代漢語翻譯】 現代漢語譯本： 『猶未起故』。因此，由愚癡（癡，指無明）產生的惡不善根會貫通地引發身、口、意三業。 問：引發業有助伴和正行之分，為什麼只說正行沒有助伴之法？潤生有正行和助伴，為什麼只說正行沒有助伴之法？ 答：一個因不需要很多條件，所以說正行沒有助伴來引發。而資助的因緣必須依靠許多條件，所以正行和助伴都陳述出來。 『依發一切行緣而說等者』，不只是單單說身語行為的因緣。所以不說思為身語的因緣，以及依靠產生善或染污的思為因緣而說。因此說無明為緣，不說無記行為的因緣，因為身語二行只有無記。只是說無明引發諸行，因為它能就近發起身、口、意三善染污的行為。
『識能為彼新生因故等者』，由於識進入母胎是新生的原因，總的果報能成為個別果報的助緣。或者由於識的種子是名色（名色，指精神和物質現象）的親近因，使之新生。這是說名色最初結合產生的意義。按照下面的說法，識進入母胎，前面說是善的。而且三界（三界，指欲界、色界、無色界）產生識的因，必定是普遍存在的，所以這裡偏重於說明。
『又六處勝故由六處攝二種者』，六處（六處，指眼、耳、鼻、舌、身、意六種感覺器官）包含六根（六根，指眼、耳、鼻、舌、身、意六種感覺器官）和六識（六識，指眼識、耳識、鼻識、舌識、身識、意識）。或者六根就包含了其餘二識和法。所以前面說境是分別的，現在說境是共通的。
『觸是彼近因故者』，《唯識論》說：『觸所取的可意等相，與受所取的攝受等相，近相鄰近，引發作用殊勝。』
『如受等力故於相似境或求和合或求別離者』，受的境界與愛的境界相似，對於樂受的境界，愛會尋求和合；對於苦受的境界，愛會尋求分離。這叫做相似的境界。所以說愛以受支為緣。無明只是對於內外二受的生滅等相，不能如實地瞭解，不能控制心，而產生不了知的行相。愛不親近順從，所以不說它為緣。如果說由於迷惑而產生愛，也有緣的意義，但不如受那樣親近，所以論中說受為緣。
『由希望生故於追求時能發隨眠等者』，由於愛希望殊勝的境界和合，惡劣的境界分離，因而薰染種子，引發取（取，指強烈的執著）的隨眠（隨眠，指潛在的煩惱）以及順取之法。愛和取。
【English Translation】 English version: 'Because it has not yet arisen.' Therefore, the evil unwholesome roots arising from ignorance (avidyā) universally trigger actions of body, speech, and mind. Question: The generation of karma has both auxiliary and principal aspects. Why is it said that the principal aspect has no auxiliary dharma? Rebirth has both principal and auxiliary aspects. Why is it said that the principal aspect has no auxiliary dharma? Answer: One cause does not require many conditions, so it is said that the principal aspect has no auxiliary to trigger it. However, supportive conditions necessarily rely on multiple factors, so both principal and auxiliary aspects are described. 'Relying on the conditions for generating all actions, etc.' This does not only refer to the conditions for actions of body and speech. Therefore, thought (思) is not described as a condition for body and speech, nor are the conditions for generating wholesome or defiled thoughts described. Thus, ignorance (avidyā) is said to be a condition, but not the conditions for neutral actions, because actions of body and speech are only neutral. It is only said that ignorance triggers all actions because it can closely initiate the three wholesome and defiled actions of body, speech, and mind.
'Consciousness (識) can be the cause of their new birth, etc.' Because consciousness entering the womb is the cause of new birth, the general retribution can be a condition for the specific retribution. Or, because the seed of consciousness is the proximate cause of name and form (nāmarūpa), it causes new birth. This refers to the meaning of the initial formation of name and form. According to the following explanation, consciousness entering the womb is previously said to be wholesome. Moreover, the cause of consciousness arising in the three realms (tridhātu) must be pervasive, so this is emphasized here.
'Moreover, because the six sense bases (ṣaḍāyatana) are superior, the six sense bases encompass two kinds.' The six sense bases include the six sense organs (ṣaḍindriya) and the six consciousnesses (ṣaḍvijñāna), and the two aggregates of contact and feeling. Or, the six sense organs encompass the remaining two consciousnesses and dharma. Therefore, the previous explanation said that the objects are distinct, while this explanation says that the objects are common.
'Contact (sparśa) is their proximate cause.' The Vijñaptimātratāsiddhi says: 'The agreeable aspects, etc., taken by contact, and the receptive aspects, etc., taken by feeling, are closely adjacent, and their triggering function is superior.'
'Because of the power of feeling, etc., in similar objects, one seeks union or separation.' The object of feeling is similar to the object of craving. For the object of pleasant feeling, craving seeks union; for the object of painful feeling, craving seeks separation. This is called a similar object. Therefore, it is said that craving takes feeling as its condition. Ignorance merely fails to truly understand the arising and ceasing aspects of internal and external feelings, and cannot control the mind, thus generating an unknowing appearance. Craving is not closely compliant, so it is not said to be a condition. If it is said that craving arises from delusion, it also has the meaning of a condition, but it is not as close as feeling, so the treatise says that feeling is the condition.
'Because it arises from hope, it can trigger latent tendencies (anuśaya) when pursuing, etc.' Because craving hopes for the union of superior objects and the separation of inferior objects, it perfumes the seeds, triggering the latent tendencies of grasping (upādāna) and the dharmas that accord with grasping. Craving and grasping.
勝故。說愛取為緣。
問前已說無明為緣發起業有者。善不善業潤已未潤。皆名為有。能有果故。今依潤已能近有果。獨得有名。未潤已前初造離增。名之為行。依義勝異各得一名。今依通義。故言無明發起業有。即是行也。
第二分別中。三是煩惱道等者。成唯識云。無明愛取。是惑所攝。即此三也。行有一分。是業所攝。即此二也。彼會此云。有處說業全攝有者。應知彼依業有說故。會對法等云。有處說識業所攝者。彼說業種為識支故 余是苦道者。準此即是余之七支。以合說有是業道故。成唯識云。七有一分。是苦所攝。識等五種轉名有故。
第三分別因果中。有二重。初依十二支次第相望為因果 三唯是因者。無明愛取。發業潤生之根本故 二唯果者謂生老死。是前十支所生果故。此重依三雜染及種現之因果。所望別故 總束緣生為因果者。略有五重。一等起門。謂前前為因。後後為果。即此初言初一唯因等是 二本末因果。此第二亦是。煩惱為本故。三唯是因等。此下亦云前六支及愛取有是因分。后二支為果分。受通二種。亦依本末以辨因果 三異熟非異熟因果。五十六云。又現世果所攝五支。及未來果所攝二支。總名果所攝緣起。當知余支因所攝緣起。中邊上卷亦云。因雜染者。謂煩
【現代漢語翻譯】 現代漢語譯本：因為勝義的緣故，說愛（Trsna，渴愛）和取（Upadana，執取）是（業的）緣。問題：前面已經說了以無明（Avidya，無明）為緣發起業有（Bhava，有），那麼善業和不善業，是已經滋潤還是未滋潤的時候，都叫做『有』呢？因為它們能夠產生果報。現在是依據已經滋潤，能夠接近產生果報，才特別得到『有』這個名稱。未滋潤之前，最初造作，離開增長的階段，叫做『行』（Samskara，行）。依據意義的殊勝差異，各自得到一個名稱。現在依據通用的意義，所以說無明發起業有，也就是行。在第二種分別中，三者是煩惱道等：成唯識論中說，無明、愛、取，是屬於惑（Klesha，煩惱）所攝，就是這三者。行和有的一部分，是屬於業（Karma，業）所攝，就是這二者。彼論會通此論說，有的地方說業全部攝屬於有，應當知道那是依據業有而說的。會通對法論等說，有的地方說識（Vijnana，識）屬於業所攝，那是說業的種子作為識支的緣故。其餘是苦道：依照這個推論，就是其餘的七支。因為合起來說有是業道。成唯識論中說，七支和有的一部分，是屬於苦（Duhkha，苦）所攝。識等五種轉名叫做有。在第三種分別因果中，有二重。首先依據十二支的次第相互觀望作為因果。三者唯是因：無明、愛、取，是發起業和滋潤生的根本。二者唯是果：就是生（Jati，生）和老死（Jaramarana，老死），是前面十支所產生的果。這重是依據三種雜染以及種現的因果，所觀望的不同。總括緣生為因果：大概有五重。一、等起門：就是前前為因，後後為果，就是這裡最初所說的『初一唯因』等。二、本末因果：這第二種也是。煩惱為根本的緣故。三、唯是因等：下面也說前六支以及愛、取、有是因分，后二支是果分，受（Vedana，受）通於兩種。也是依據本末來辨別因果。三、異熟非異熟因果。五十六卷說：又現世果所攝的五支，以及未來果所攝的二支，總名果所攝的緣起。應當知道其餘的支是因所攝的緣起。中邊上卷也說：因雜染，就是煩惱。
【English Translation】 English version: Because of the supreme meaning, it is said that Trsna (craving) and Upadana (grasping) are the conditions (for karma). Question: Earlier it was said that Avidya (ignorance) is the condition for the arising of Bhava (becoming). Then, are wholesome and unwholesome karmas, whether they have been nourished or not, both called 'Bhava'? Because they are able to produce results. Now, it is based on having been nourished, being close to producing results, that it specifically obtains the name 'Bhava'. Before being nourished, the initial creation, the stage of being apart from increase, is called 'Samskara' (formation). Based on the superior difference in meaning, each obtains a name. Now, based on the common meaning, it is said that Avidya gives rise to Bhava, which is Samskara. In the second distinction, the three are the path of afflictions, etc.: The Vijnaptimatrata-siddhi says that Avidya, Trsna, and Upadana are included in Klesha (affliction), which are these three. Samskara and a portion of Bhava are included in Karma (action), which are these two. That treatise reconciles with this treatise by saying that in some places it is said that karma entirely includes Bhava, it should be known that it is based on karma-bhava that it is said. Reconciling with the Abhidharma, etc., it says that in some places it is said that Vijnana (consciousness) is included in karma, that is because the seed of karma is the condition for the Vijnana branch. The rest are the path of suffering: According to this inference, it is the remaining seven branches. Because collectively speaking, Bhava is the path of karma. The Vijnaptimatrata-siddhi says that seven branches and a portion of Bhava are included in Duhkha (suffering). The five kinds of Vijnana, etc., are transformed and named Bhava. In the third distinction of cause and effect, there are two levels. First, based on the sequence of the twelve branches, they are viewed as cause and effect. The three are only causes: Avidya, Trsna, and Upadana are the root of initiating karma and nourishing birth. The two are only effects: namely Jati (birth) and Jaramarana (old age and death), which are the effects produced by the previous ten branches. This level is based on the three kinds of defilements and the cause and effect of seed and manifestation, the views are different. Summarizing conditioned arising as cause and effect: there are roughly five levels. First, the arising door: that is, the former is the cause, the latter is the effect, which is what is initially said here, 'the first one is only the cause', etc. Second, the root and branch cause and effect: this second one is also. Because affliction is the root. Third, only the cause, etc.: below it also says that the first six branches and Trsna, Upadana, and Bhava are the cause portion, the latter two branches are the effect portion, Vedana (feeling) is common to both kinds. It is also based on the root and branch to distinguish cause and effect. Third, the Vipaka and non-Vipaka cause and effect. Volume fifty-six says: Also, the five branches included in the present life result, and the two branches included in the future result, are collectively named the conditioned arising included in the result. It should be known that the remaining branches are the conditioned arising included in the cause. The upper volume of the Madhyantavibhaga also says: The defilement of the cause is affliction.
惱業分。果雜染者。謂所餘分 四熟未熟因果。對法論云。因時有能引所引。即前七支。于果時有能生所生。謂后五支。謂由無明成熟愛取彼增長故。行等六支熟名有故。生老二支是所成熟 五分位因果。即前生引二因云。能引及能生。合十支名因。后二支為果。唯識亦云。十因二果定不同世。雖諸門說五義不同。所望有殊。理無乖返。
四三是獨相行等是雜相者。成唯識云。無明愛取說。名獨相。不與余支相交雜故。余是雜相 謂能引愛非愛果者。體即行支。未潤已前名引因故 及能生趣差別者。謂即有支。由行被潤。轉名為有。能生支故 識與名色六處一分有雜相者。顯此三支有二種雜。一現為果時。與當果雜。後門雜是。二因支相望。自體亦雜。今問此事。謂即一識得名色六處三種別名。觸受非識。故不問雜 依雜染者。謂識支。謂前文說。由邪行故令心顛倒。顛倒現識既熏種子。即名色支 依潤時者。即識種子。為愛取潤。初結生位。名名色支 依轉時者。即此名色六根起時。名六處支。非六處等全唯是識。皆有識故。是故成雜 別顯苦相者。識等五種。生現行位。顯三苦相。名生老死。現在因苦相猶未能顯。名識等五。至現行位。顯此五種所引生果前後位別。名生老死。故言及顯引生差別因。
【現代漢語翻譯】 現代漢語譯本： 惱業分（Klesha karma）：關於果的雜染，指的是其餘的部分，即四種成熟和未成熟的因果。 《對法論》（Abhidharma）中說：在因的時候，有能引和所引，指的是前面的七支（無明、行、識、名色、六處、觸、受）。在果的時候，有能生和所生，指的是後面的五支（愛、取、有、生、老死）。 由於無明成熟而增長愛和取，因此，行等六支成熟稱為『有』，而生和老二支是所成熟的。 五分位因果：指的是前面的生因和引因，即『能引』和『能生』。合起來十支稱為因，後面的二支（生、老死）為果。《唯識論》（Vijnaptimatrata）中也說：十因二果必定不同世。雖然各種說法有五種意義上的不同，但所觀察的角度不同，道理上並沒有矛盾。 四三是獨相，行等是雜相： 《成唯識論》（Vijnaptimatrata-sastra）中說：無明、愛、取稱為獨相，因為不與其他支相交雜。其餘的是雜相。 所謂能引愛非愛果：其體就是行支。在未被潤澤之前，稱為引因。 以及能生趣差別：指的就是有支。由於行被潤澤，轉名為有，能生支。 識與名色六處一部分有雜相：顯示這三支有兩種雜染。一是現為果時，與當來的果雜染，這是後門雜染。二是因支相互觀望，自體也雜染。現在問這件事，指的是一個識得到名色六處三種不同的名稱。觸和受不是識，所以不問雜染。 依雜染：指的是識支。前面說過，由於邪行導致心顛倒，顛倒現識既熏習種子，就是名色支。 依潤時：指的是識的種子，被愛和取潤澤，在最初結生位，稱為名色支。 依轉時：指的是這個名色六根生起時，稱為六處支。並非六處等完全只是識，而是都有識的成分，所以說是雜染。 特別顯示苦相：識等五種，在生起現行位時，顯示三苦相，稱為生老死。現在的因苦相還未能顯示，稱為識等五種。到現行位時，顯示這五種所引生的果，前後位別的不同，稱為生老死。所以說及顯示引生差別的因。
【English Translation】 English version: Klesha Karma: Regarding the defilement of the result, it refers to the remaining parts, namely the four mature and immature causes and effects. The Abhidharma states: At the time of cause, there are that which leads and that which is led, referring to the first seven limbs (ignorance, action, consciousness, name and form, six senses, contact, sensation). At the time of result, there are that which produces and that which is produced, referring to the last five limbs (craving, grasping, becoming, birth, old age and death). Because ignorance matures and increases craving and grasping, the six limbs such as action are called 'becoming' when mature, while the two limbs of birth and old age are what is matured. Five divisions of cause and effect: refers to the previous cause of birth and the cause of leading, namely 'that which leads' and 'that which produces'. Together, the ten limbs are called the cause, and the last two limbs (birth, old age and death) are the result. The Vijnaptimatrata also states: The ten causes and two results must be in different lifetimes. Although there are five different meanings in various statements, the perspectives observed are different, and there is no contradiction in principle. Four, three are unique aspects, action etc. are mixed aspects: The Vijnaptimatrata-sastra states: Ignorance, craving, and grasping are called unique aspects because they do not intermingle with other limbs. The rest are mixed aspects. The so-called that which leads to the result of love and non-love: its essence is the limb of action. Before being moistened, it is called the leading cause. And that which produces the difference in destinies: refers to the limb of becoming. Because action is moistened, it is transformed into becoming, which can produce the limb. Consciousness and name and form, and part of the six senses have mixed aspects: it shows that these three limbs have two kinds of defilement. First, when appearing as a result, it is defiled with the future result, which is the defilement of the later gate. Second, the cause limbs look at each other, and the self is also defiled. Now asking about this matter refers to one consciousness obtaining three different names of name and form and six senses. Contact and sensation are not consciousness, so defilement is not asked about. According to defilement: refers to the limb of consciousness. As mentioned earlier, evil actions cause the mind to be inverted, and the inverted present consciousness, having perfumed the seeds, is the limb of name and form. According to the time of moistening: refers to the seeds of consciousness, moistened by craving and grasping, and in the initial moment of rebirth, it is called the limb of name and form. According to the time of transformation: refers to when the six roots of this name and form arise, it is called the limb of the six senses. It is not that the six senses etc. are entirely just consciousness, but rather that they all have the element of consciousness, so it is said to be defiled. Specially showing the aspect of suffering: The five kinds of consciousness etc., when arising in the present action state, show the three aspects of suffering, called birth, old age and death. The aspect of suffering of the present cause has not yet been shown, called the five kinds of consciousness etc. When reaching the present action state, it shows the difference in the previous and subsequent positions of the results led and produced by these five kinds, called birth, old age and death. Therefore, it is said to show the cause of the difference between leading and producing.
釋經中。緣起和合起緣起及緣生。謂諸行生起法性是名緣起者。能令諸行生起法性名緣起。所生名緣生。故對法雲。因名緣起。果名緣生。
五四諦攝中。此說七支皆苦諦。已說餘五支。唯集諦說。欲顯二諦體差別故。非五支全是集諦。成唯識云。皆苦諦攝。取蘊性故。五亦集諦攝。業煩惱性故。逼迫是苦義。一切皆是苦。招異熟故。是集義故。五亦集諦。
六諸支相望為緣之中有四。一次第為緣。二釋有支。三問業用多小。四問為緣寬狹 謂由無知于隨順諸行法中等者。不善意行名隨順行。無明俱時。為剎那等起。故名俱有覆障。由五惡見恣情放逸相應無知。此緣見起。非親緣行。故與惡身語行為無間緣。或由身邊見等相應無知。為無間緣親引諸行。若諸善行。由無明引。為久遠緣。由迷彼果起初二思。後方起行。故成久遠滅緣。建立當果。此說二行差別發義。亦得與善行為俱有緣。剎那等起非正發業。故此不說。如是等義準應知。
行與識為俱有緣者。異性招集故。現行行望次後識種。為無間緣。非種子行。恒俱有故。識望名色等。皆依現行當果位說。不爾唯應有俱有緣 受望愛為久遠滅緣。謂由受境後起愛潤。當來果生。故名建立當來難解脫等 愛望取為俱有緣。云由貪俱行於隨順取法中
【現代漢語翻譯】 現代漢語譯本： 在解釋經典中，『緣起』（Pratītyasamutpāda，事物相互依存的生起）和『和合起緣起及緣生』（條件聚合而生起緣起和緣生）是指，諸行（saṃskāra，一切有為法）生起的法性（dharma-tā，事物本性）被稱為『緣起』。能夠使諸行生起的法性稱為『緣起』，所生起的（事物）稱為『緣生』（pratītyasamutpanna，由因緣所生）。因此，《對法論》（Abhidharma，佛教論藏）中說，『因』（hetu，原因）名為『緣起』，『果』（phala，結果）名為『緣生』。
在五蘊、四聖諦的攝屬關係中，這裡說七支（指十二因緣中的七支）都屬於苦諦（duḥkha-satya，苦的真理）。已經說過的其餘五支，唯屬於集諦（samudaya-satya，苦的根源的真理）。這是爲了顯示二諦（苦諦和集諦）的本體差別。並非五支全是集諦。《成唯識論》（Vijñāptimātratāsiddhi，唯識宗的主要論著）中說，（五支）都屬於苦諦所攝，因為它們是取蘊（upādānaskandha，執取之蘊）的性質。五支也屬於集諦所攝，因為它們是業（karma，行為）和煩惱（kleśa，精神上的痛苦）的性質。逼迫是苦的含義，一切都是苦，因為它們招感異熟果（vipāka-phala，不同性質的果報）。是集的含義，所以五支也屬於集諦。
六、諸支相互之間作為因緣的關係中有四種：一、次第為緣（krama-pratyaya，按順序為緣）；二、解釋有支（bhava-aṅga，存在的因素）；三、詢問業用的大小；四、詢問作為因緣的寬泛與狹窄。所謂『由無知于隨順諸行法中等』，不善的意行（manas-saṃskāra，意志行為）名為隨順行。無明（avidyā，無知）同時，作為剎那等起（kṣaṇa-samutthāna，瞬間同時生起），所以名為俱有覆障（sahabhū-āvaraṇa，同時存在的覆蓋和障礙）。由五惡見（五種錯誤的見解）恣情放逸相應的無知，此緣（pratyaya，條件）生起見（dṛṣṭi，錯誤的見解），並非親緣行（直接相關的行為），所以與惡身語行（不善的身語行為）為無間緣（anantara-pratyaya，無間隔的緣）。或者由身邊見（薩迦耶見，認為五蘊和合的身體是真實的我）等相應的無知，為無間緣，直接引導諸行。如果諸善行（kuśala-saṃskāra，善良的行為），由無明引導，為久遠緣（dūra-pratyaya，長遠的緣），因為迷惑于彼果（那個結果）而生起最初的兩種思（cetanā，意圖），之後才生起行。所以成為久遠滅緣（dūra-niruddha-pratyaya，長遠滅去的緣），建立當果（決定未來的結果）。這裡說兩種行為的差別和發起的意義。也可以與善行為俱有緣（sahabhū-pratyaya，同時存在的緣），剎那等起並非真正發起業，所以這裡不說。像這樣的意義應該類推得知。
行與識（vijñāna，意識）為俱有緣，因為異性招集（不同性質的事物聚集在一起）。現行（vartamāna，正在發生）的行，對於次後的識種子（vijñāna-bīja，意識的種子），為無間緣，並非種子行（潛在的行為），因為恒常俱有。識對於名色（nāmarūpa，精神和物質），都是依據現行當果位（正在發生並導致未來結果的狀態）來說的。否則，就只應該有俱有緣。受（vedanā，感受）對於愛（tṛṣṇā，渴愛）為久遠滅緣，因為由感受境界後生起愛來滋潤，當來果（未來的結果）生起，所以名為建立當來難解脫等。愛對於取（upādāna，執取）為俱有緣，說『由貪俱行於隨順取法中』。
【English Translation】 English version: In the explanation of scriptures, 'Pratītyasamutpāda' (dependent origination) and 'the aggregation of conditions arising as Pratītyasamutpāda and Pratītyasamutpanna' refer to the dharma-tā (nature of things) of the arising of saṃskāras (all conditioned phenomena) being called 'Pratītyasamutpāda'. That which enables the dharma-tā of the arising of saṃskāras is called 'Pratītyasamutpāda', and that which is arisen is called 'Pratītyasamutpanna' (arisen from conditions). Therefore, in the Abhidharma (Buddhist philosophical treatises), it is said that 'hetu' (cause) is named 'Pratītyasamutpāda', and 'phala' (result) is named 'Pratītyasamutpanna'.
In the context of the five skandhas (aggregates) and the Four Noble Truths, it is said here that the seven limbs (referring to seven of the twelve nidānas) all belong to the duḥkha-satya (the truth of suffering). The remaining five limbs that have already been discussed belong solely to the samudaya-satya (the truth of the origin of suffering). This is to show the difference in the essence of the two truths (duḥkha-satya and samudaya-satya). It is not that all five limbs are entirely samudaya-satya. In the Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Mere-Consciousness), it is said that (the five limbs) are all included in duḥkha-satya because they are of the nature of upādānaskandha (aggregates of clinging). The five limbs are also included in samudaya-satya because they are of the nature of karma (action) and kleśa (afflictions). Oppression is the meaning of suffering; everything is suffering because they invite vipāka-phala (results of a different nature). It is the meaning of origin, so the five limbs are also samudaya-satya.
Sixth, among the relationships of the limbs as conditions to each other, there are four types: first, krama-pratyaya (sequential condition); second, explanation of bhava-aṅga (factor of existence); third, inquiry into the magnitude of karmic function; fourth, inquiry into the breadth and narrowness of being a condition. What is meant by 'due to ignorance in accordance with the dharmas of saṃskāras, etc.' is that unwholesome manas-saṃskāra (volitional action) is called conforming action. Avidyā (ignorance) simultaneously, as kṣaṇa-samutthāna (momentary arising), is therefore called sahabhū-āvaraṇa (co-existent obscuration). Due to avidyā corresponding to the five evil views indulging in emotional abandon, this pratyaya (condition) gives rise to dṛṣṭi (wrong views), not directly related actions, so it is an anantara-pratyaya (immediately preceding condition) to evil bodily and verbal actions. Or, due to avidyā corresponding to satkayadristi (belief in a self) etc., it is an anantara-pratyaya, directly leading to saṃskāras. If wholesome saṃskāras are led by avidyā, it is a dūra-pratyaya (distant condition), because one is deluded about that result and gives rise to the initial two cetanās (intentions), and only then does action arise. Therefore, it becomes a dūra-niruddha-pratyaya (condition of distant cessation), establishing the future result. Here, the difference and initiating meaning of the two types of actions are discussed. It can also be a sahabhū-pratyaya (co-existent condition) to wholesome actions; momentary arising is not the true initiation of karma, so it is not discussed here. Such meanings should be understood by analogy.
Saṃskāras and vijñāna (consciousness) are sahabhū-pratyaya because different natures gather together. The present (vartamāna) saṃskāras, in relation to the subsequent vijñāna-bīja (seed of consciousness), are an anantara-pratyaya, not potential actions, because they are constantly co-existent. Vijñāna in relation to nāmarūpa (name and form) is all spoken of based on the state of present action leading to future result. Otherwise, there should only be sahabhū-pratyaya. Vedanā (feeling) in relation to tṛṣṇā (craving) is a dūra-niruddha-pratyaya, because after experiencing a realm, craving arises to nourish it, and the future result arises, so it is called establishing the future difficult to liberate, etc. Tṛṣṇā in relation to upādāna (grasping) is a sahabhū-pratyaya, saying 'due to craving co-occurring in accordance with the dharmas of grasping'.
欲樂安立者。謂愛與能取實不同時。所取所為取。取之因緣。與愛俱有。故愛望取成俱有緣 取望有為三緣 又能引發彼果功能為久遠緣者。此望初生。非后相續。將死我愛望諸界初起時。有隔正死一念。故為久遠緣 有望生為三緣。云熏發彼種子者。由昔業熏識等種故。今名為有而生現果。故成俱有 雖久遠滅而果轉者。如初潤有。望初生果轉故。成久遠滅引發緣。隔正死時故。
有支有二種中。初唯業有。后六為有。由取滋潤轉名為有。稱為攝受。
即此業用及於各別所行境中如其所應所有業用等者。對法論說。謂無明支有二種業。一令諸有情于有愚癡二與行為緣乃至生有二種業一令諸有情名色等起。二與老死作緣。如是諸支皆有二業。其彼第二業。即此業用。上來所說三種緣是。及於各別生境中所有業者。即彼初業是。彼說老死亦有二業。一數令有情時分變異壞少減故。二數令有情壽命變異壞壽命故。此中唯說前支與后為緣故。無老死緣。不相違也。
七釋經。此有故彼有等四句。初顯無作緣生。唯由有緣。果法得有。非緣有實作用能生果法。故言由未斷緣余得生義。二顯無常緣生。非無生法為因。小所生法。而得成立。后二顯勢用緣生義。謂第三雖復諸法無作。第四雖復諸法無常。然不隨
【現代漢語翻譯】 現代漢語譯本：對於『欲樂安立』的解釋是：『愛』（Trsna，渴愛）與『能取』（Upadana，取）實際上不是同時發生的。『所取』是指『所應取』、『所應為』的『取』，以及『取』的因緣，這些都與『愛』同時存在。因此，『愛』與『取』相互依存，成為『俱有緣』（Sahabhu-hetu）。『取』對於『有』（Bhava）來說，構成三種緣。另外，能夠引發彼果的功能，作為『久遠緣』（Purana-hetu）的情況，是指對於初生而言，而非對於後來的相續。比如，臨死時的『我愛』（Atma-trsna）對於諸界（Dhatu）最初生起時，存在著間隔，即正死的那一念，因此是『久遠緣』。對於『有』的生來說，構成三種緣。所謂『熏發彼種子』，是因為過去業力熏習了識等種子，所以現在被稱為『有』，併產生現實的果報，因此成為『俱有緣』。即使是久遠滅去的事物，其果報仍然會轉變，比如最初的潤澤（指業力）對於最初產生的果報的轉變，構成『久遠滅引發緣』，因為其中間隔了正死的那一念。
在『有支』（Bhava-anga）中，有兩種情況。最初的『業有』（Karma-bhava）只有業，而後面的六種則為『有』。由於『取』的滋潤，『業』轉變並被稱為『有』，也稱為『攝受』。
關於『即此業用及於各別所行境中如其所應所有業用等』的解釋，《對法論》（Abhidharma）中說，『無明支』（Avidya-anga）有兩種業：一是使眾生對於『有』愚癡，二是與『行』（Samskara）作為緣。乃至『生有』（Upapatti-bhava）也有兩種業：一是使眾生的名色（Nama-rupa）等生起，二是與老死（Jara-marana）作為緣。像這樣，每個支都有兩種業。其中的第二種業，就是『即此業用』，也就是上面所說的三種緣。以及在各個不同的生境中所具有的業，就是指第一種業。彼論中說，老死也有兩種業：一是不斷地使眾生的時間分段變異、壞滅、減少，二是不斷地使眾生的壽命變異、壞滅壽命。這裡只說了前一個支與后一個支作為緣，沒有提到老死的緣，這並不矛盾。
七、解釋經文。『此有故彼有』等四句。第一句顯示『無作緣生』（Akrta-pratyaya-utpada），僅僅由於『有緣』，果法才能存在。並非緣有實際的作用能夠產生果法，所以說『由於未斷緣，其餘才能生起』。第二句顯示『無常緣生』（Anitya-pratyaya-utpada），並非沒有生法的因，小小的生法就能成立。后兩句顯示『勢用緣生』的意義。也就是說，第三句即使諸法沒有作用，第四句即使諸法是無常，然而不隨……
【English Translation】 English version: The explanation of 'the establishment of desire and pleasure' is that 'Trsna (craving)' and 'Upadana (grasping)' are actually not simultaneous. 'What is grasped' refers to the 'grasping' of 'what should be grasped' and 'what should be done,' as well as the causes and conditions of 'grasping,' which all exist simultaneously with 'craving.' Therefore, 'craving' and 'grasping' are interdependent and become 'Sahabhu-hetu (co-existent cause).' 'Grasping' constitutes three causes for 'Bhava (becoming).' Furthermore, the function of being able to trigger the result, as 'Purana-hetu (remote cause),' refers to the initial arising, not the subsequent continuation. For example, the 'Atma-trsna (self-craving)' at the time of death has an interval from the initial arising of the Dhatu (elements), which is the single moment of actual death, thus it is a 'remote cause.' For the arising of 'Bhava,' it constitutes three causes. The so-called 'perfuming and developing those seeds' is because past Karma (action) has perfumed the seeds of consciousness, etc., so it is now called 'Bhava' and produces the present result, thus becoming 'co-existent cause.' Even if something has been extinguished for a long time, its result will still transform, such as the initial moisture (referring to Karma) for the transformation of the initially produced result, constituting 'remote extinction triggering cause,' because there is an interval of the single moment of actual death.
In the 'Bhava-anga (factor of becoming),' there are two situations. The initial 'Karma-bhava (karma becoming)' only has Karma, while the following six are 'Bhava.' Due to the nourishment of 'grasping,' 'Karma' transforms and is called 'Bhava,' also called 'acceptance.'
Regarding the explanation of 'namely, this function of Karma and all the functions of Karma in each respective object of action as appropriate,' the Abhidharma says that the 'Avidya-anga (factor of ignorance)' has two types of Karma: first, it makes sentient beings ignorant of 'Bhava,' and second, it serves as a cause for 'Samskara (volitional formations).' Even 'Upapatti-bhava (rebirth becoming)' has two types of Karma: first, it causes the arising of Nama-rupa (name and form) of sentient beings, and second, it serves as a cause for Jara-marana (old age and death). In this way, each factor has two types of Karma. The second type of Karma is 'namely, this function of Karma,' which is the three causes mentioned above. And the Karma that exists in each different realm of rebirth refers to the first type of Karma. That treatise says that old age and death also have two types of Karma: first, it constantly causes the time segments of sentient beings to change, decay, and diminish, and second, it constantly causes the lifespan of sentient beings to change and destroy the lifespan. Here, it only mentions the previous factor as a cause for the subsequent factor, without mentioning the cause of old age and death, which is not contradictory.
- Explaining the sutra. The four sentences 'This exists, therefore that exists,' etc. The first sentence shows 'Akrta-pratyaya-utpada (uncreated dependent origination),' only because there is 'cause,' can the result exist. It is not that the cause has the actual function of being able to produce the result, so it says 'because the cause has not been severed, the rest can arise.' The second sentence shows 'Anitya-pratyaya-utpada (impermanent dependent origination),' it is not that without the cause of arising, a small arising can be established. The last two sentences show the meaning of 'potential dependent origination.' That is to say, the third sentence, even if all dharmas have no function, and the fourth sentence, even if all dharmas are impermanent, yet they do not follow...
一法為緣故。一切果生。以諸法功能差別故。作如是說 或第一破作用緣生。第二破常住緣生。第三顯勢用緣生。第四破不平等緣生他作我受果失。
八四句分別中。非必是支。泛說彼故。無明第二句。不說有覆無記別報業果者。略故。次第二句。不說有覆無記識亦爾 或有是愛非受為緣。謂希求勝解脫及依善愛而舍余愛者。善法欲類。名希解脫愛 及一切善愛厭舍貪愛者。非順愛受為緣故生。非愛俱時及先無受。無順愛受故。說非為緣。不相違也。理實此中應順后句。諸是愛者必緣受生。有受為緣而非是愛。謂后余支。
九。無明及彼所起意行若有一分等者。其十二支。皆障正見正思惟等。今說勝障。但說無明及染意行。並意行有障正見等。身行語行。及色有一分。障正語等 其正念正定以余有支為勝障者。謂除無明行全有一分。餘九支一小分。障正念正定。今言餘者。全說九支。此有二釋。一云由前三支說正慧身及戒身故。餘九支相從總名障正定等。理實唯應說愛取二。障離欲道正念正定。二云定身者是心學。識支是心。名色六處生及老死。並有心體故障定身觸受二支是心所。有併名中色。及前五處。從識總說障正定身。愛取二支。障離欲道。正障定身。此說正見正思惟正精進。為慧學。正語正業正
【現代漢語翻譯】 現代漢語譯本： 以一種法作為因緣，一切果報產生。由於諸法的功能和差別，所以這樣說：第一句破斥作用因緣生，第二句破斥常住因緣生，第三句顯示勢用因緣生，第四句破斥不平等因緣生，否則就會出現他人造作我承受果報的過失。
在八四句的分別中，不一定都是支分，因為是泛泛而說。無明是第二句，不說有覆無記的別報業果，是因為省略了。其次，第二句不說有覆無記的識也是如此。或者有的是愛，不是以受為因緣而生，比如希求殊勝解脫以及依靠善愛而捨棄其他愛的人。善法欲這類，名為希求解脫的愛。以及一切善愛厭惡捨棄貪愛的人，不是以順應愛的感受為因緣而生。不是與愛同時，也不是先前沒有感受，因為沒有順應愛的感受，所以說不是以受為因緣，這並不矛盾。實際上，這裡應該順應後面的句子，凡是愛，必定以受為因緣而生。有以受為因緣而生的，但不是愛，比如後面的其他支分。
無明以及由它所引起的意行，如果有一部分等等，這十二支，都障礙正見（Samyag-dṛṣṭi）[正確的見解]，正思惟（Samyak-saṃkalpa）[正確的思考]等等。現在說的是最嚴重的障礙，只說無明和染污的意行。並且意行有障礙正見等等。身行、語行，以及色有一部分，障礙正語等等。正念（Samyak-smṛti）[正確的憶念]，正定（Samyak-samādhi）[正確的禪定]以其餘的支分作為最嚴重的障礙，指的是除了無明和行全部，有一部分，其餘九支的一小部分，障礙正念正定。現在說的其餘，是全部說九支。這裡有兩種解釋，一種說法是由前面的三支說了正慧身和戒身，所以其餘九支相從總名為障礙正定等等。實際上應該只說愛和取二支，障礙離欲道、正念正定。另一種說法是定身是心學，識支是心，名色、六處、生以及老死，都有心體，所以障礙定身，觸受二支是心所，有併名中色，以及前五處，從識總說障礙正定身。愛取二支，障礙離欲道，直接障礙定身。這裡說正見、正思惟、正精進（Samyag-vyāyāma）[正確的精進]是慧學，正語、正業（Samyak-karmānta）[正確的行為]
【English Translation】 English version: With one dharma as the condition, all fruits arise. Because of the differences in the functions of the various dharmas, it is said as follows: The first sentence refutes the arising from causal conditions of action; the second refutes the arising from permanent causal conditions; the third reveals the arising from causal conditions of potential energy; the fourth refutes the arising from unequal causal conditions, otherwise there would be the fault of others acting and I receiving the consequences.
In the distinction of the eight four-sentence structures, they are not necessarily limbs, because they are spoken of generally. 'Avidyā' (ignorance) is the second sentence, and it does not mention the retribution of karmic results that are 'saṃvṛta-avyākṛta' (covered and unrecordable), because it is abbreviated. Secondly, the second sentence does not say that 'saṃvṛta-avyākṛta' consciousness is also like this. Or there is 'tṛṣṇā' (craving) that is not caused by 'vedanā' (feeling), such as those who seek excellent liberation and those who rely on wholesome craving to abandon other cravings. The category of desire for wholesome dharmas is called craving for seeking liberation. And all those who have wholesome craving and are disgusted with and abandon greedy craving are not born from causal conditions that accord with craving. It is not simultaneous with craving, nor is there feeling beforehand, because there is no feeling that accords with craving, so it is said that it is not a causal condition, which is not contradictory. In reality, here one should follow the later sentence: all craving must arise from feeling as a causal condition. There are those that arise from feeling as a causal condition but are not craving, such as the other limbs that follow.
'Avidyā' and the 'abhisaṃkhāra' (volitional formations) arising from it, if there is a part, etc., these twelve limbs all obstruct 'samyag-dṛṣṭi' (right view), 'samyak-saṃkalpa' (right thought), etc. Now we are talking about the most serious obstruction, only talking about 'avidyā' and defiled 'abhisaṃkhāra'. And 'abhisaṃkhāra' obstructs 'samyag-dṛṣṭi', etc. 'Kāya-saṃkhāra' (bodily action), 'vak-saṃkhāra' (verbal action), and a part of 'rūpa' (form) obstruct 'samyag-vāc' (right speech), etc. 'Samyak-smṛti' (right mindfulness), 'samyak-samādhi' (right concentration) take the remaining limbs as the most serious obstruction, referring to all except 'avidyā' and 'saṃkhāra', and a part, and a small part of the remaining nine limbs obstructs 'samyak-smṛti' and 'samyak-samādhi'. Now the remaining refers to all nine limbs. There are two explanations here. One explanation is that because the previous three limbs spoke of the body of right wisdom and the body of precepts, the remaining nine limbs together are collectively called the obstruction of 'samyak-samādhi', etc. In reality, only 'tṛṣṇā' and 'upādāna' (grasping) should be said to obstruct the path of detachment, 'samyak-smṛti' and 'samyak-samādhi'. The other explanation is that the body of concentration is the study of the mind, the 'vijñāna' (consciousness) limb is the mind, 'nāmarūpa' (name and form), 'ṣaḍāyatana' (six sense bases), 'jāti' (birth), and 'jarā-maraṇa' (old age and death) all have a mental body, so they obstruct the body of concentration. The two limbs of 'sparśa' (contact) and 'vedanā' are mental factors, and together they are called 'rūpa' in the middle, and the previous five places, from 'vijñāna' in general, are said to obstruct the body of right concentration. The two limbs of 'tṛṣṇā' and 'upādāna' obstruct the path of detachment and directly obstruct the body of concentration. Here it says that 'samyag-dṛṣṭi', 'samyak-saṃkalpa', and 'samyag-vyāyāma' (right effort) are the study of wisdom, 'samyag-vāc' (right speech), 'samyak-karmānta' (right action)
命。為戒學。正念正定。為定學。成唯識論。六波羅蜜與三學相攝中。或雲精進三攝遍策三故。或依初學為論。故云精進唯戒。守護戒故。今依久成。以精進助成見勝故。唯慧身。正念順生正定支故。故定學攝。由念明記心專注故。
十四唯雜染品者。謂無明愛取及識。心顛倒故。即識種子由業熏故。或第四是老死支。老死位中。不能修學。故與染名。識等五支。準生支說。此等六支。實非染凈。隨總別業果得因名。成唯識云。三唯是染。煩惱性故。七唯不染。異熟果故。會此文云。七分位中。容起染污。假說通二。余通二種。故此唯染說為四支者。或識或老死。假得染名。唯識據實。亦不相違。
十一何等無明不有故中。有三種發起纏隨眠無明者。發起。謂發業無明。此通相應不共纏。謂潤生無明。多唯相應。此二俱現行。所熏成種名隨眠無明。由發行無明。以一切無明為根本故。此中通說潤生無明 又行當有支。無明當愛取。故此通說 又此三種發起為總。此中有二。謂纏隨眠。總別合論故名三種。發起之體相應不共。即四為三。此三總滅故。彼發行別無明滅。彼滅故行滅。此釋通說發一切行之無明。不爾者。潤生無明未滅。何故發行即滅 又有三種。發起纏之隨眠無明。一能發起纏。二能發起相應
【現代漢語翻譯】 現代漢語譯本：『命』是指戒學（śīkṣā，佛教術語，指戒律方面的學習）。正念（samyak-smṛti，八正道之一，正確的憶念）和正定（samyak-samādhi，八正道之一，正確的禪定）是指定學（samādhi-śīkṣā，佛教術語，指禪定方面的學習）。在《成唯識論》中，關於六波羅蜜（ṣaṭ-pāramitā，菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）與三學（tri-śikṣā，戒、定、慧）的相互包含關係，有人說精進（vīrya，六波羅蜜之一，努力修行）普遍包含三種，因為它能策勵三種學習。或者根據初學者的觀點，認為精進只屬於戒學，因為它能守護戒律。現在根據已經成就者的觀點，因為精進能幫助成就見解，所以只屬於慧學（prajñā-śīkṣā，佛教術語，指智慧方面的學習）。正念能順應產生正定，所以屬於定學，因為它能通過憶念來明確記憶，使心專注。 十四、只有雜染品，指的是無明（avidyā，佛教術語，指對真理的無知）、愛（tṛṣṇā，佛教術語，指渴愛、慾望）、取（upādāna，佛教術語，指執取）以及識（vijñāna，佛教術語，指意識）。因為心的顛倒，也就是識的種子被業力薰染。或者第四支是老死（jarā-maraṇa，佛教術語，指衰老和死亡），在老死的狀態中，無法進行修學，所以被歸為雜染。識等五支，參照生支（jāti，佛教術語，指出生）的說法。這六支實際上並非純粹的雜染或清凈，而是隨著總業和別業的果報而得到因的名稱。《成唯識論》說：『三支是雜染的，因為它們是煩惱的性質；七支是不雜染的，因為它們是異熟果（vipāka-phala，佛教術語，指由業力產生的果報）。』爲了調和這些說法，可以說七個分位中，可能產生染污，所以假說它們通於二者。其餘的則通於兩種。因此，這裡說只有雜染的四支，或者識或者老死，是假借而得到雜染的名稱。《唯識論》是根據實際情況來說的，兩者並不矛盾。 十一、在『何等無明不有故』中，有三種發起纏隨眠無明：發起，指的是發業無明（avidyā，佛教術語，指引發業力的無明），這包括相應的和不共的。纏，指的是潤生無明（avidyā，佛教術語，指潤澤生命輪迴的無明），大多隻是相應的。這兩種都是現行（vartamāna，佛教術語，指正在發生的狀態）。被它們薰染而成的種子，稱為隨眠無明（avidyā，佛教術語，指潛在的無明）。由於發行無明以一切無明為根本，所以這裡統說潤生無明。而且，行（saṃskāra，佛教術語，指行為、造作）應當有支，無明應當有愛和取，所以這裡統說。此外，這三種，發起是總的，其中有兩種，即纏和隨眠。總別合起來論述，所以稱為三種。發起的本體相應不共，即四為三。這三種全部滅除，因此，彼發行別無明滅除，彼滅除故行滅除。這種解釋統說了發起一切行的無明。否則，潤生無明未滅，為何發行立即滅除？還有三種，發起纏的隨眠無明。一，能發起纏；二，能發起相應。
【English Translation】 English version: 『Fate』 refers to śīkṣā (training in precepts). Samyak-smṛti (right mindfulness, one of the Eightfold Path) and samyak-samādhi (right concentration, one of the Eightfold Path) refer to samādhi-śīkṣā (training in concentration). In the Vijñaptimātratāsiddhi Śāstra, regarding the mutual inclusion of the ṣaṭ-pāramitā (six perfections: generosity, morality, patience, diligence, concentration, and wisdom) and the tri-śikṣā (three trainings: morality, concentration, and wisdom), some say that vīrya (diligence, one of the six perfections) universally includes the three because it encourages the three trainings. Or, according to the perspective of beginners, it is considered that diligence belongs only to morality because it can guard the precepts. Now, according to the perspective of those who have already achieved, because diligence can help achieve insight, it belongs only to prajñā-śīkṣā (training in wisdom). Samyak-smṛti conforms to the arising of samyak-samādhi, so it belongs to the training in concentration because it can clearly remember through mindfulness, making the mind focused. Fourteen, only the impure and defiled aspects refer to avidyā (ignorance), tṛṣṇā (craving, desire), upādāna (grasping), and vijñāna (consciousness). Because of the inversion of the mind, that is, the seeds of consciousness are薰染 (xūn rǎn, influenced) by karma. Or the fourth link is jarā-maraṇa (old age and death), in the state of old age and death, it is impossible to practice, so it is classified as impure and defiled. The five links such as consciousness refer to the statement of jāti (birth). These six links are actually not purely impure or pure, but obtain the name of cause according to the results of general and specific karma. The Vijñaptimātratāsiddhi Śāstra says: 『Three links are impure because they are the nature of afflictions; seven links are not impure because they are vipāka-phala (result of karmic retribution).』 In order to reconcile these statements, it can be said that in the seven divisions, defilement may arise, so it is hypothetically said that they are common to both. The rest are common to two kinds. Therefore, it is said here that only the four impure links, either consciousness or old age and death, are hypothetically given the name of impurity. The Vijñaptimātratāsiddhi Śāstra speaks according to the actual situation, and the two are not contradictory. Eleven, in 『What kind of ignorance does not exist,』 there are three kinds of initiating entanglement and latent ignorance: initiating refers to the avidyā (ignorance) that initiates karma, which includes both corresponding and non-corresponding. Entanglement refers to the avidyā (ignorance) that moistens rebirth, which is mostly only corresponding. Both of these are vartamāna (manifest). The seeds that are influenced by them are called latent ignorance. Since initiating ignorance takes all ignorance as its root, the ignorance that moistens rebirth is generally discussed here. Moreover, saṃskāra (action, formation) should have a link, and ignorance should have craving and grasping, so it is generally discussed here. In addition, these three, initiating is the general, and there are two kinds, namely entanglement and latency. General and specific are discussed together, so it is called three kinds. The substance of initiating corresponds to non-corresponding, that is, four are three. All three of these are extinguished, therefore, the other initiating separate ignorance is extinguished, and because it is extinguished, action is extinguished. This explanation generally discusses the ignorance that initiates all actions. Otherwise, if the ignorance that moistens rebirth is not extinguished, why is initiating immediately extinguished? There are also three kinds, the latent ignorance that initiates entanglement. One, can initiate entanglement; two, can initiate corresponding.
。三能發起不共。此三皆纏。初纏是總。后二是別。故發此現行之隨眠無明有三。由此三隨眠無明滅故。彼現行無明滅。現行無明滅故行滅。
又三。謂三界。三界之中發現纏之隨眠無明滅故。現無明滅。現無明滅故一切行滅。無明為首獨說三界。
行中。于自相續中已作未滅者。謂意行 又由意行故起身語行者。身語二行。由此三行故識有 彼無故彼緣識亦無等者。謂種子識。以行為緣。行無故種識無。行若全無其識亦無。或此種子識全無故。現識亦無。
何等受不有故愛不有乃至加行緣識道理者。問受是果。愛是煩惱。行是業。識是果。全不相似。云何類同。答行與識。果業異故。異性相望。今受與愛果。或雖別異性。亦同故指無別。如從業生異熟。異熟生煩惱。為類同故義不相違。
十二八門緣起相攝中。三門是彼所顯者。總也。於此三中。二是一分所顯 謂內識生門自業所作門者。內識生門。識依根起。謂是諸識為體門 自業所作門。業招異熟。有唯別報故言一分 緣生有三。一自性緣生。謂第八異熟識。緣生自性故。二受用緣生。謂六識身。受用境故。三愛非愛道緣生。即十二支。其識生門。依根緣境。乍似受用緣生。自業作門。乍似自性緣生。一全即是愛非愛道。其外稼成熟。
【現代漢語翻譯】 現代漢語譯本：三種能發起不共業的無明。這三種無明都是煩惱纏縛。最初的無明是總相，后兩種是別相。因此，發起這些現行煩惱的隨眠無明有三種。由於這三種隨眠無明滅除，所以那些現行無明也滅除。現行無明滅除，所以行也滅除。
又是三種，指三界（欲界、色界、無色界）。在三界之中，發現煩惱纏縛的隨眠無明滅除，所以現行無明滅除。現行無明滅除，所以一切行都滅除。以無明為首，單獨說明三界。
在行之中，對於自身相續中已經造作但尚未滅除的，指的是意行。又因為意行的緣故而起身語行，指的是身行和語行。由於這三種行，所以識存在。那些沒有這些行，所以作為行之緣的識也不存在等等，指的是種子識。以行為緣，行沒有了，所以種子識也沒有了。如果行完全沒有了，那麼識也沒有了。或者這個種子識完全沒有了，那麼現識也沒有了。
什麼樣的受不存在，所以愛不存在，乃至加行緣識的道理呢？問：受是果，愛是煩惱，行是業，識是果，完全不相似，為什麼歸為一類呢？答：行與識，果和業不同，性質不同。現在受與愛，果雖然性質不同，但也相同，所以指出沒有差別。如從業產生異熟果報，異熟果報產生煩惱，因為是同一類，所以義理上沒有相違背。
在十二緣起和八門緣起相攝中，三門是它們所顯示的，這是總的來說。在這三門中，有兩門是一部分所顯示的，指的是內識生門和自業所作門。內識生門，識依靠根而生起，指的是以諸識為體的一門。自業所作門，業招感異熟果報，有的是隻有個別的果報，所以說是一部分。緣生有三種：一是自性緣生，指的是第八異熟識（阿賴耶識），緣生自性。二是受用緣生，指的是六識身，受用境界的緣故。三是愛非愛道緣生，就是十二支。其中識生門，依靠根緣境界，乍一看像是受用緣生。自業作門，乍一看像是自性緣生。完全就是愛非愛道。就像外面的莊稼成熟一樣。
【English Translation】 English version: The three that can initiate non-common karma. All three are entanglements. The first entanglement is general, the latter two are specific. Therefore, there are three kinds of latent ignorance (avidya) that initiate these manifest afflictions. Because these three latent ignorances are extinguished, those manifest ignorances are also extinguished. When manifest ignorance is extinguished, karma (samskara) is extinguished.
Again, there are three, referring to the three realms (desire realm, form realm, formless realm). Within the three realms, when the latent ignorance that discovers and entangles is extinguished, manifest ignorance is extinguished. When manifest ignorance is extinguished, all karma is extinguished. Ignorance is the foremost, so the three realms are mentioned separately.
Among the karmas, those that have been created but not yet extinguished in one's own continuum refer to mental karma (mano-samskara). Furthermore, because of mental karma, bodily and verbal karmas arise, referring to bodily karma (kaya-samskara) and verbal karma (vak-samskara). Because of these three karmas, consciousness (vijnana) exists. Those without these karmas, so the consciousness that is conditioned by karma does not exist, etc., refer to seed consciousness. Conditioned by karma, when karma ceases, seed consciousness also ceases. If karma ceases entirely, then consciousness also ceases. Or if this seed consciousness ceases entirely, then manifest consciousness also ceases.
What kind of feeling (vedana) does not exist, so that craving (trsna) does not exist, and what is the principle of volitional action conditioning consciousness? Question: Feeling is a result, craving is an affliction, karma is an action, and consciousness is a result. They are completely dissimilar, so why are they categorized together? Answer: Karma and consciousness are different in result and action, and their natures are different. Now, feeling and craving, although their results are different in nature, are also the same, so it is pointed out that there is no difference. For example, from karma arises the ripening result (vipaka), and from the ripening result arises affliction. Because they are of the same category, there is no contradiction in meaning.
Among the twelve links of dependent origination (pratitya-samutpada) and the eight doors of dependent origination, the three doors are what they reveal, which is general. Among these three doors, two doors are revealed by a part, referring to the door of internal consciousness arising and the door of karma created by oneself. The door of internal consciousness arising, consciousness arises relying on the sense faculties, referring to the door whose essence is the various consciousnesses. The door of karma created by oneself, karma invites the ripening result, some of which are only individual results, so it is said to be a part. There are three kinds of conditioned arising: first, self-nature conditioned arising, referring to the eighth ripening consciousness (alayavijnana), which conditions the arising of self-nature. Second, enjoyment conditioned arising, referring to the six consciousnesses, because they enjoy objects. Third, craving and non-craving path conditioned arising, which is the twelve links. Among them, the door of consciousness arising, relying on the sense faculties and conditioning objects, at first glance seems like enjoyment conditioned arising. The door of karma created by oneself, at first glance seems like self-nature conditioned arising. It is entirely the craving and non-craving path. It's like the crops outside ripening.
器世。諸食任持三並外器故。非緣生體。清凈威勢。與緣生相違。故亦不攝。雖解脫分善等名清凈門。與流轉為違害緣。又非順益故亦不攝。逆流轉義如緣起經。
十三五過患者。一我見為本。因此所起三際斷常。並邪見為三。六十二見中。隨其所應。緣於三際。起常斷見及邪見。故第五即於此見。猛利堅執取之為勝。怖畏涅槃現在不得。即是見取。或是邪見五現涅槃論。此五過患。謂起四見。唯除戒取。
十四九實三假者。謂后三。成唯識云。已潤六支合為有故。即識等五三相位別。名生等故。下品名愛。上品名取。故皆是實。
十五五唯一事。余非一事者。彼云謂無明識觸受愛五。
十六一是所知障因者。前說惑業苦攝十二支。已辨十二並煩惱障訖。佛地論云。若一百二十八煩惱等。若所發業。若所得果。皆煩惱障。故此不問。唯問所知障。謂無明。無明為法執無記慧因故。名所知障因。理實所知障。與煩惱障。無明為因。唯識云。彼實用此為所依故。今說發業無明迷理增故。彼俱有故。為智障因。亦不相違。又由此無明。發業招生故。後後所知障。展轉增生。無明是本。獨說為因 十七五能生苦者。謂無明行愛取有為五 胎藏苦者謂識等五種子故。
十八前六及愛取有為因分等
【現代漢語翻譯】 現代漢語譯本 器世：由於諸食（各種食物）具有任持（保持、支援）三種事物以及外在世界的功用，所以不是緣生之體。清凈威勢（清凈的力量和威嚴）與緣生之相（依賴條件而生的現象）相違背，因此也不包含在緣生之中。雖然解脫分善等被稱為清凈之門，但它們與流轉（輪迴）是相違害的因緣，並且不是順益（順應和利益）的，所以也不包含在緣生之中。逆流轉的意義如同《緣起經》所說。
十三、五過患者：一、以我見（認為有『我』的錯誤觀念）為根本。因此所產生的對過去、現在、未來三際的斷見（認為事物是斷滅的）和常見（認為事物是永恒不變的），以及邪見（錯誤的見解），總共三種。在六十二見中，根據情況，對三際產生常見、斷見和邪見。所以第五種過患就是對這些見解猛烈而堅固地執取，並認為它是殊勝的，這就是見取（執取不正見為正見的錯誤觀念）。怖畏涅槃（害怕涅槃的境界）而認為現在無法達到涅槃，這就是見取，或者是邪見中的五現涅槃論（認為通過五種感官的享受就能達到涅槃的錯誤理論）。這五種過患，是指產生四種見解，唯獨不包括戒禁取（執取不正戒為正戒的錯誤觀念）。
十四、九實三假者：指的是后三者（愛、取、有）。《成唯識論》說：『已經滋潤六支（眼、耳、鼻、舌、身、意）使其結合成為存在的狀態。』即識等五蘊的三種相位差別，被稱為生等。下品名為愛（對事物的渴求），上品名為取（強烈的執取），所以都是真實的。
十五、五唯一事，余非一事者：《成唯識論》說：『指的是無明（對事物真相的迷惑）、識（最初的意識）、觸（感官與外境的接觸）、受（感受）、愛（渴愛）這五支。』
十六、一是所知障因者：前面說過惑、業、苦包含十二支，已經辨明了十二支都屬於煩惱障。佛地論說：『一百二十八種煩惱等，以及由這些煩惱所引發的業，以及所得到的果報，都屬於煩惱障。』所以這裡不問煩惱障，只問所知障。所知障指的是無明。無明是法執（對事物本質的執著）和無記慧（不善不惡的智慧）的原因，所以被稱為所知障因。實際上，所知障和煩惱障都以無明為因。《唯識論》說：『它們實際上都以無明為所依。』現在說引發業的無明是由於迷惑真理而增長的，所以它與所知障同時存在，作為智障的原因，這並不矛盾。又由於這種無明，引發業並招感果報，所以後來的所知障會不斷增長，無明是根本，所以單獨說它是所知障的因。』
十七、五能生苦者：指的是無明、行、愛、取、有這五支。胎藏苦者：指的是識等五蘊的種子。
十八、前六支以及愛、取、有是因分等。
【English Translation】 English version The Vessel World: Because the various foods (all kinds of food) have the function of sustaining (maintaining, supporting) the three things and the external world, they are not of the nature of conditioned arising. The pure majesty (pure power and majesty) contradicts the appearance of conditioned arising (phenomena that arise depending on conditions), so it is not included in conditioned arising either. Although the virtues of the liberation division are called the gates of purity, they are contradictory to transmigration (samsara) and are not beneficial, so they are not included either. The meaning of reversing transmigration is as described in the Pratītyasamutpāda Sūtra (The Dependent Origination Sutra).
Thirteen, the five faults: 1. Rooted in the view of self (ātma-dṛṣṭi, the erroneous notion of a 'self'). Therefore, the views of annihilation (uccheda-dṛṣṭi, the belief that things are completely destroyed at death) and permanence (śāśvata-dṛṣṭi, the belief that things are eternal) regarding the three times (past, present, and future), as well as wrong views (mithyā-dṛṣṭi, incorrect views), are all three. Among the sixty-two views, depending on the situation, views of permanence, annihilation, and wrong views arise regarding the three times. Therefore, the fifth fault is the fierce and firm attachment to these views, considering them superior, which is view-attachment (dṛṣṭi-parāmarśa, the erroneous grasping of wrong views as correct). Fearing nirvāṇa (the state of liberation) and thinking that nirvāṇa cannot be attained in the present, this is view-attachment, or the theory of five present nirvāṇas (a wrong theory that nirvāṇa can be attained through the enjoyment of the five senses) among wrong views. These five faults refer to the arising of four views, excluding only moralistic attachment (śīla-vrata-parāmarśa, the erroneous grasping of wrong precepts as correct).
Fourteen, the nine real and three false: Refers to the latter three (craving, grasping, existence). The Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) says: 'Having already moistened the six limbs (eye, ear, nose, tongue, body, mind) to combine into a state of existence.' That is, the three phases of the five aggregates (form, feeling, perception, mental formations, consciousness), such as consciousness, are called birth, etc. The lower grade is called craving (tṛṣṇā, thirst or desire), and the upper grade is called grasping (upādāna, clinging), so they are all real.
Fifteen, five are one thing, the rest are not one thing: The Vijñaptimātratāsiddhi says: 'It refers to ignorance (avidyā, delusion about the true nature of reality), consciousness (vijñāna, initial consciousness), contact (sparśa, sensory contact), feeling (vedanā, sensation), and craving (tṛṣṇā, thirst or desire).'
Sixteen, one is the cause of the obstacle to knowledge: It was previously said that delusion, karma, and suffering include the twelve links, and it has already been clarified that the twelve links all belong to the obstacle of afflictions. The Buddhabhūmi Sūtra (Sutra on the Buddha-Land) says: 'The one hundred and twenty-eight afflictions, etc., as well as the karma caused by these afflictions, and the resulting consequences, all belong to the obstacle of afflictions.' Therefore, the obstacle of afflictions is not asked here, only the obstacle to knowledge is asked. The obstacle to knowledge refers to ignorance (avidyā). Ignorance is the cause of the attachment to phenomena (dharma-graha, clinging to the belief in the inherent existence of phenomena) and non-defiled wisdom (avyākṛta-jñāna, neutral wisdom), so it is called the cause of the obstacle to knowledge. In reality, both the obstacle to knowledge and the obstacle of afflictions have ignorance as their cause. The Vijñaptimātratāsiddhi says: 'They actually rely on ignorance as their basis.' Now it is said that the ignorance that causes karma increases due to delusion about the truth, so it exists simultaneously with the obstacle to knowledge, serving as the cause of the obstacle to wisdom, which is not contradictory. Furthermore, because this ignorance causes karma and attracts consequences, the subsequent obstacles to knowledge will continue to increase. Ignorance is the root, so it is solely said to be the cause.
Seventeen, five can generate suffering: Refers to ignorance, action, craving, grasping, and existence. The suffering of the womb refers to the seeds of the five aggregates, such as consciousness.
Eighteen, the first six links and craving, grasping, and existence are the causal divisions, etc.
者。由受為果。發潤生惑。為因之位。說從觸生。兩際既殊。故獨名雜。又為果在當生。為因在種子。兩際既別。他生生他有異。余即不爾。皆純因果。依于本末辨因果故。
十九謂前六支能生前果等者。愛非愛境界。謂順違境。緣此境受名之為果。由愛非愛境界為所緣緣。生能緣受。故受名果。謂前六支為因。能生此受果故。為受非境。而起前六。謂行與受為因。無明能發於因識名色。六處與受為依。觸能生於受。隨其所應故說能生。其愛取有三。能潤所潤為因。能生五趣體果。唯受一支。能生二果。謂現受種既被潤已。能生現行受。名生前果。行所引發種。生未來自體。名生後果。或前後剎那自類相生。名生初果。在種未潤。遠作引因。生當來世生及老死。名生後果。
二十樂俱行除二所餘等者。唯識言。十樂舍俱。受不與受共相應故。老死位中多分無樂及容舍故。十一苦俱。非受俱故。老死多苦。故說十一。其種子體。依當位俱。如有支等。種與種俱。皆如理思。俱謂俱有。
二十一謂樂受俱行支及非受俱行支一分壞苦攝等者。彼云。十一小分壞苦所攝。老死位中多無樂受。依樂立壞故不說之。此謂非受支俱行支其一分者。謂與樂受俱者。是依樂立壞。故言一分。十二小分。苦苦所攝。一切
【現代漢語翻譯】 現代漢語譯本：
這是因為由『受』（Vedana，感受）產生結果，引發和滋潤產生迷惑，處於作為『因』（Hetu，原因）的位置。因此說『觸』（Sparsha，接觸）能生『受』。『兩際』（兩個階段，指因和果）既然不同，所以特別稱為『雜』。又因為『果』（Phala，結果）存在於未來，而『因』存在於種子中，兩個階段既然有區別，所以『他生生他』（一個生命生另一個生命）是有差異的，其餘情況則不是這樣，都是純粹的因果關係。這是依據根本和末端來辨別因果關係。
第十九，所謂前六支（無明、行、識、名色、六處、觸）能夠產生前面的果等等，是指愛和非愛境界，也就是順境和逆境。以這些境界為所緣的『受』，被稱為『果』。因為以愛和非愛境界作為所緣緣，產生能緣的『受』，所以『受』被稱為果。也就是說，前六支作為『因』，能夠產生這個『受』果。而『受』不是境界，卻能引發前面的六支。也就是說，『行』（Samskara，行）和『受』作為『因』，『無明』（Avidya，無明）能夠引發作為『因』的『識』（Vijnana，識）、『名色』（Namarupa，名色）。『六處』（Shadayatana，六處）與『受』作為所依，『觸』能夠產生『受』，根據情況相應地說明能夠產生。其中的『愛』（Trishna，愛）、『取』（Upadana，取）、『有』（Bhava，有）這三支，能夠滋潤所滋潤的，作為『因』，能夠產生五趣（地獄、餓鬼、畜生、人、天）的自體果。只有『受』這一支，能夠產生兩個果。也就是說，現在的『受』的種子已經被滋潤后，能夠產生現在的現行『受』，這稱為產生前面的果。『行』所引發的種子，產生未來的自體，這稱為產生後面的果。或者前後剎那自類相生，稱為產生最初的果。在種子未被滋潤時，遠距離地作為引發的原因，產生未來的生和老死，這稱為產生後面的果。
第二十，與樂受俱行的，除去二種所餘等等，唯識宗說，十種是與樂受和舍受俱行的，因為『受』不與『受』共同相應。在老死位中，大部分沒有樂受，並且容許有舍受。十一種是與苦受俱行的，因為不是與『受』俱行。老死時多為苦，所以說十一種。其種子體，依據當位俱行，如有支等等，種子與種子俱行，都應如理思維。『俱』是指俱有。
第二十一，所謂與樂受俱行的支以及非受俱行的支的一部分被壞苦所攝等等，彼論說，十一小部分被壞苦所攝。老死位中大多沒有樂受，因為是依據樂而建立的壞，所以不說它。這裡所說的非受支俱行的支的一部分，是指與樂受俱行的部分，是依據樂而建立的壞，所以說一部分。十二小部分，被苦苦所攝，一切都是這樣。
【English Translation】 English version:
This is because 'Vedana' (feeling) produces results, initiating and nourishing delusion, being in the position of 'Hetu' (cause). Therefore, it is said that 'Sparsha' (contact) can generate 'Vedana'. Since the 'two stages' (referring to cause and effect) are different, it is specifically called 'mixed'. Also, because the 'Phala' (result) exists in the future, while the 'Hetu' exists in the seed, since the two stages are different, 'one life generating another' is different. The rest are not like this; they are purely cause and effect. This is based on distinguishing cause and effect according to the root and the branch.
Nineteenth, the so-called previous six limbs (Avidya, Samskara, Vijnana, Namarupa, Shadayatana, Sparsha) can produce the previous results, etc., refers to beloved and unloved realms, that is, favorable and unfavorable realms. 'Vedana' that takes these realms as its object is called 'Phala'. Because taking beloved and unloved realms as the object condition generates the perceiving 'Vedana', 'Vedana' is called the result. That is to say, the previous six limbs, as 'Hetu', can produce this 'Vedana' result. And 'Vedana' is not a realm, but it can initiate the previous six limbs. That is to say, 'Samskara' and 'Vedana' as 'Hetu', 'Avidya' can initiate 'Vijnana' and 'Namarupa' as 'Hetu'. 'Shadayatana' and 'Vedana' as the basis, 'Sparsha' can produce 'Vedana', explaining the ability to produce accordingly. Among them, the three limbs of 'Trishna' (craving), 'Upadana' (grasping), and 'Bhava' (becoming) can nourish what is nourished, as 'Hetu', and can produce the self-nature result of the five realms (hell, hungry ghosts, animals, humans, gods). Only the limb of 'Vedana' can produce two results. That is to say, after the seed of the present 'Vedana' has been nourished, it can produce the present manifest 'Vedana', which is called producing the previous result. The seed initiated by 'Samskara' produces the future self-nature, which is called producing the subsequent result. Or, the self-nature arises from moment to moment, which is called producing the initial result. When the seed has not been nourished, it acts as a distant cause, producing future birth and death, which is called producing the subsequent result.
Twentieth, those that are concomitant with pleasant feeling, excluding the remaining two, etc., the Vijnanavada school says that ten are concomitant with pleasant feeling and neutral feeling, because 'Vedana' does not correspond with 'Vedana' together. In the stage of old age and death, there is mostly no pleasant feeling, and neutral feeling is allowed. Eleven are concomitant with painful feeling, because they are not concomitant with 'Vedana'. Old age and death are mostly painful, so it is said that there are eleven. The seed body is concomitant according to its position, such as the limbs, etc., seeds are concomitant with seeds, and all should be thought of reasonably. 'Concomitant' means co-existent.
Twenty-first, the so-called limbs concomitant with pleasant feeling and a portion of the limbs concomitant with non-feeling are included in the suffering of change, etc., that treatise says that eleven small parts are included in the suffering of change. In the stage of old age and death, there is mostly no pleasant feeling, because it is established based on pleasure, so it is not mentioned. The part of the limbs concomitant with non-feeling mentioned here refers to the part concomitant with pleasant feeling, which is the destruction established based on pleasure, so it is called a part. Twelve small parts are included in the suffering of suffering, and everything is like this.
支中有苦受故。依苦受立苦苦。故言一分。十二全分。行苦所攝。諸有漏法。皆行苦故。依舍受說。十一小分。除老死支。前不苦不樂俱行。唯十。今加非受俱支。故言十一少分。如前實義。如是諸聖教中。隨彼相增所說不定。謂緣起經十地經二文有異。如唯識疏第八卷說。
二十二無想天滅盡定無想定有色支可得等者。此依六識。說無非色支。隨轉薩婆多理門。非實理。彼宗亦說睡眠非無心故。無色界亦爾。依真實義。在有色界。諸支皆全。無色界中唯除現色。故前卷說。在無色界識依色種。
二十三謂依上地支離下地支此但一分支。彼云。上地行支能伏下地。即粗苦等六種行相。有求上生而起彼故。唯上地初起。非余。亦非行全。故言一分。
二十四三染餘二種等者。彼云無明愛取。唯通不善有覆無記。即此三染。前第四門。說四雜染。今言三者。此實前假。義別故其不善中。通染及無覆無記。彼云行唯善惡。有通善惡無覆無記。七分位中。亦起善染故名通二。此實無記。依五當生故無過失。
二十五三界系中。欲界一切。上界一分等者。彼云雖皆通三界。而有分有全。欲界有二性。無明行愛取。三性有。一業七果。上唯一性。無明行愛取二性有。一業七果。故言一分。
二十六
【現代漢語翻譯】 現代漢語譯本 因為（十二緣起）的支分中有苦受，所以依據苦受而建立苦苦（duhkha-duhkha）。因此說『一分』。十二支的『全分』，被行苦（samskara-duhkha）所包含。因為所有有漏法（sasrava dharma）都是行苦的緣故。依據舍受（upeksa-vedana）來說，是十一『小分』，除去老死支。前面不苦不樂受（adukkha-asukha-vedana）同時生起的，只有十支。現在加上非受俱支，所以說是十一『少分』。如前面所說的真實意義。像這樣，在各種聖教中，隨著它們所側重的方面不同，所說的內容也不確定。例如《緣起經》和《十地經》這兩部經文的說法就有差異，如《唯識疏》第八卷所說。
關於第二十二點，『無想天（Asamjnasattva）』、『滅盡定（nirodha-samapatti）』、『無想定（asamjna-samapatti）』、『有色支可得』等，這是依據六識（sad-vijnana）來說的，說沒有非色支。隨轉薩婆多（Sarvastivada）的理論，並非真實的道理。他們宗派也說睡眠並非無心。無也是這樣。依據真實的意義，在有中，各個支分都是完整的。在無中，僅僅除去現色。所以前面卷中說，在無中，識（vijnana）依賴於色（rupa）的種子。
關於第二十三點，『謂依上地支離下地支此但一分支』，他們說，上地的行支能夠降伏下地，即粗苦等六種行相。因為有求上生而生起這些行相的緣故。僅僅是上地初起的時候，而不是其餘時候。也不是行支的全部，所以說是『一分』。
關於第二十四點，『三染餘二種等者』，他們說無明（avidya）、愛（trsna）、取（upadana），僅僅通於不善（akusala）和有覆無記（savrana-avyakrta）。這就是這三種染污。前面第四門中，說了四種雜染。現在說三種，這是真實和假設的區別，意義不同。其中不善中，通於染污和無覆無記。他們說行（samskara）僅僅是善（kusala）和惡（akusala），有通於善惡和無覆無記。在七分位中，也生起善染，所以名為通於二者。這是真實的無記，依據五當生，所以沒有過失。
關於第二十五點，『三界系中。欲界一切。上界一分等者』，他們說雖然都通於三界（tri-dhatu），但是有部分有全部。欲界（kama-dhatu）有兩種性質，無明、行、愛、取是三種性質，有一個業和七個果。上界只有一種性質，無明、行、愛、取是兩種性質，有一個業和七個果。所以說是『一分』。
關於第二十六點
【English Translation】 English version Because there is suffering feeling (duhkha-vedana) among the limbs of the (Twelve Nidanas), suffering-suffering (duhkha-duhkha) is established based on suffering feeling. Therefore, it is said 'a portion'. The 'entire portion' of the twelve limbs is encompassed by the suffering of formations (samskara-duhkha). Because all conditioned dharmas (sasrava dharma) are the suffering of formations. According to neutral feeling (upeksa-vedana), it is eleven 'small portions', excluding the limb of old age and death. In the previous case, only ten limbs arise simultaneously with neither-suffering-nor-pleasure feeling (adukkha-asukha-vedana). Now, adding the limb that arises together with non-feeling, it is said to be eleven 'minor portions'. As in the real meaning stated earlier. Thus, in various sacred teachings, what is said is uncertain depending on which aspect they emphasize. For example, there are differences between the texts of the Pratityasamutpada Sutra and the Dasabhumika Sutra, as stated in the eighth volume of the Vijnaptimatrata-siddhi-sastra.
Regarding the twenty-second point, 'the Asamjnasattva heaven (Asamjnasattva), Nirodha-samapatti (nirodha-samapatti), Asamjna-samapatti (asamjna-samapatti), the availability of the form limb,' etc., this is based on the six consciousnesses (sad-vijnana), saying that there are no non-form limbs. Following the theory of the Sarvastivadins (Sarvastivada), it is not a real principle. Their school also says that sleep is not without mind. The asamjna is also like this. According to the real meaning, in the savrana, all limbs are complete. In the asamjna, only manifest form is removed. Therefore, it was said in the previous volume that in the asamjna, consciousness (vijnana) relies on the seed of form (rupa).
Regarding the twenty-third point, 'it is said that relying on the limbs of the higher realm, separating from the limbs of the lower realm, this is only one limb', they say that the formation limb of the higher realm can subdue the lower realm, namely the six aspects of coarse suffering, etc. Because there are those who seek rebirth in the higher realms and generate these aspects. It is only when the higher realm initially arises, not at other times. It is not the entirety of the formation limb, so it is said to be 'a portion'.
Regarding the twenty-fourth point, 'the three defilements and the other two kinds, etc.', they say that ignorance (avidya), craving (trsna), and grasping (upadana) only pertain to unwholesome (akusala) and obscured indeterminate (savrana-avyakrta). These are the three defilements. In the previous fourth section, four kinds of defilements were mentioned. Now, saying three, this is a distinction between real and provisional, with different meanings. Among the unwholesome, it pertains to both defilement and unobscured indeterminate. They say that formations (samskara) are only wholesome (kusala) and unwholesome (akusala), and there are those that pertain to both wholesome and unwholesome and unobscured indeterminate. In the seven divisions, wholesome defilements also arise, so it is called pertaining to both. This is truly indeterminate, based on the five future existences, so there is no fault.
Regarding the twenty-fifth point, 'among the three realms (tri-dhatu), everything in the desire realm (kama-dhatu), a portion of the upper realms, etc.', they say that although they all pertain to the three realms, there are portions and wholes. The desire realm has two natures, ignorance, formations, craving, and grasping have three natures, there is one karma and seven results. The upper realms have only one nature, ignorance, formations, craving, and grasping have two natures, there is one karma and seven results. Therefore, it is said to be 'a portion'.
Regarding the twenty-sixth point
一切皆唯非學非無學等者。此以入聖後方成學。諸異生位皆非學故。前第九卷。學業者。謂若異生若非異生學相續中。所有善業。對法第四說。求解脫者所有善法。是有學義。此中依證勝學。亦不相違。唯識云。聖者所起有漏善業。明為緣故。違有支故。非有支攝。由此應知。聖必不造感後有業。於後苦果不迷求故。雜修靜慮。資下故業。生凈居等。于理無違。即顯異生順解脫分。順抉擇分。能感引果。皆有支攝。緣起經下捲雲。外法異生。四種無明為緣。生福非福及不動行。內法異生。若放逸者。彼除一種不共無明。所餘無明。引發放逸為緣生行。內法異生。若不放逸勤修學者。及聖有學。三種無明。引發忘念。為非福緣。然此不能招三惡趣故。此非福。我不說為無明緣行。意顯不放逸異生。及聖非福。唯招人天別異熟果。不招惡趣總異熟果。既非行支。故不說此非福以無明支為緣。彼經又說。不共無明。內法異生雖不放逸而修學者。亦未能斷。諸聖有學應知永斷 又不放逸內法異生。若造福行及不動行。彼是正法如理作意相應善心之所引發。解脫為依。迴向解脫。而引發故。雖于善趣感殊勝生。而非無明起增上緣。然能作彼斷增上緣。此顯異生見道已前。雖由三無明及不共種。發福不動。感人天趣總異熟果。不與
【現代漢語翻譯】 現代漢語譯本：『一切皆唯非學非無學等者』，這是指在進入聖位之後才能成就『學』。因為所有異生位都不是『學』的緣故。前面第九卷中說，『學業』是指異生或非異生在學相續中所有的善業。《對法》第四卷說，求解脫者所有的善法，具有『有學』的意義。這裡依據證得殊勝之學，也不相違背。《唯識》中說，聖者所生起的有漏善業，是因為明瞭的緣故，違背了『有支』，所以不被『有支』所攝。由此應該知道，聖者必定不會造作會感得後有的業，因為他們對於未來的苦果不會迷惑追求。雜修靜慮，資助下地的舊業，而生到凈居天等，在道理上沒有違背。這也就顯示了異生的順解脫分和順抉擇分，能夠感得和引生的果報，都屬於『有支』所攝。《緣起經》下卷說，外法異生，以四種無明為緣，產生福、非福和不動行。內法異生，如果放逸，那麼除了『不共無明』（與他人不共的無明）之外，其餘的無明，引發放逸作為緣，產生行。內法異生，如果不放逸，勤奮修學者，以及聖有學，以三種無明，引發忘念，作為非福的緣。然而這種非福不能招感三惡趣的果報，所以這種非福，我不說是以無明為緣而產生的行。意思是說，不放逸的異生，以及聖者的非福，只能招感人天道的別異熟果，不能招感惡趣的總異熟果。既然不是行支，所以不說這種非福是以無明支為緣。那部經又說，『不共無明』，內法異生即使不放逸而修學，也不能斷除，而聖有學應該知道是永遠斷除了。另外，不放逸的內法異生，如果造作福行和不動行，那是與正法如理作意相應的善心所引發的，以解脫為依靠，迴向于解脫，而引發的緣故，雖然在善趣感得殊勝的果報，但不是以無明作為增上緣而產生的，而是能夠作為斷除增上緣的助緣。這顯示了異生在見道之前，雖然由三種無明以及不共無明的種子，發起福行和不動行，感得人天趣的總異熟果，但不與
【English Translation】 English version: 『All are only neither learners nor non-learners, etc.』 This refers to the fact that 『learning』 is only accomplished after entering the stage of sainthood. This is because all positions of ordinary beings are not 『learning』. As mentioned in the ninth volume earlier, 『learning activities』 refer to all virtuous deeds within the continuum of learning, whether of ordinary beings or non-ordinary beings. The fourth volume of Abhidharma states that all virtuous dharmas possessed by those seeking liberation have the meaning of 『learners』. Here, relying on the attainment of superior learning is not contradictory. Vijnaptimatrata says that the virtuous deeds with outflows generated by the saints are clearly the cause, thus contradicting 『bhava-anga』 (limb of existence), so they are not included in 『bhava-anga』. From this, it should be known that saints will definitely not create karma that will cause future existence, because they are not deluded in seeking future suffering results. Practicing mixed concentrations, supporting the old karma of lower realms, and being born in the Pure Abodes, etc., are not contradictory in principle. This also shows that the anuloma-ksanti (conformity-patience) and nirvedha-bhagiya (definitive-aspect) of ordinary beings can cause and lead to results, and are all included in 『bhava-anga』. The lower volume of the Pratītyasamutpāda Sūtra says that external ordinary beings, with the four kinds of ignorance as conditions, generate meritorious, non-meritorious, and unwavering actions. Internal ordinary beings, if they are negligent, then except for 『uncommon ignorance』 (ajnana-asadharana) (ignorance not shared with others), the remaining ignorance, causing negligence as a condition, generates actions. Internal ordinary beings, if they are not negligent and diligently practice, and the noble learners, with three kinds of ignorance, cause forgetfulness, as a condition for non-merit. However, this non-merit cannot cause the results of the three evil realms, so this non-merit, I do not say is action caused by ignorance. It means that non-negligent ordinary beings, and the non-merit of the saints, can only cause the differentiated results of humans and gods, and cannot cause the general results of evil realms. Since it is not a limb of action, it is not said that this non-merit is caused by the limb of ignorance. That sutra also says that 『uncommon ignorance』, even if internal ordinary beings are not negligent and practice, they cannot eliminate it, and the noble learners should know that it is permanently eliminated. Furthermore, if non-negligent internal ordinary beings create meritorious actions and unwavering actions, they are generated by virtuous minds corresponding to righteous dharma and appropriate attention, relying on liberation, dedicating to liberation, and thus generating them. Although they experience superior births in good realms, they are not generated with ignorance as the dominant condition, but can act as a condition for cutting off the dominant condition. This shows that before ordinary beings see the path, although they generate meritorious and unwavering actions from the three kinds of ignorance and the seeds of uncommon ignorance, causing the general results of humans and gods, they do not
無明為起勝緣。究竟滅故。非由三無明等親所引發。由彼種在。或遠能發故。亦不遮無明緣福不動行。但遮彼非福。以無明為緣。故彼經但說諸聖有學。不共無明已永斷故。不造新業。不說異生不共無明已不起故。不造新業。其善法欲后異生身善有漏支。墮流轉故。既非是學。故能感生。緣起支攝。
二十七預流果斷一切一分無全斷者等者。成唯識云。有義無明唯見所斷。要迷諦理能發行故。聖必不造後有業故。愛取二支唯修所斷。貪求當有而潤生故。九種命終心。俱生愛俱故。餘九皆通見修所斷。此說一切預流斷者。依多分說。非愛取支亦見所斷。此師說取即愛增上。故唯修斷 有義一切皆通二斷。乃至廣說。無明愛取三支。亦通見修所斷。然無明支。正發行者。唯見所斷。助者不定。愛取二支正潤生者。唯修所斷。助者不定。又染污法。自性應斷。非染污法。二義說斷。一離縛故。二不生故。說十二支通二斷者。如應當知。此言一切通十二支。言一分者。若依自性斷。三惡趣煩惱及業。若依不生。並彼諸果等。說預流斷。名為一分。
上二十七門。第九分別緣起已。第十門攝諸經中。有十五門。
一六種言說。順逆次第者。有漏無漏皆有順逆 一分具分者。如涅槃經。有生婆羅門。說十一支。
【現代漢語翻譯】 現代漢語譯本： 無明（avidyā，對實相的無知）是產生殊勝因緣的起始條件。當無明徹底滅盡時，並非由三種無明等直接引發，而是由於它們所攜帶的種子仍然存在，或者在遙遠的未來能夠引發。這並不妨礙無明作為福德和不動行的緣起，但會阻止它成為非福德的緣起，因為無明是其根本原因。因此，經文中只提到聖者中的有學者（śaikṣa，仍在修學的聖者），因為他們與無明已經永遠斷絕，所以不再造新的業。經文沒有提到異生（pṛthagjana，凡夫）是因為他們與無明尚未斷絕，所以仍然會造新的業。至於善法欲，它作為異生身中善的有漏支，會墮入輪迴之中。因為它不是聖者的修學內容，所以能夠感生，屬於緣起支的範疇。
關於二十七種預流果（srota-āpanna-phala，入流果）的斷除，包括一切斷、一分斷和無全斷等。《成唯識論》（Vijñaptimātratāsiddhi-śāstra）中說：有觀點認為，無明僅僅是見道所斷，因為它迷惑真理，能夠引發行為。聖者必定不會造作後有業。愛（tṛṣṇā，渴愛）和取（upādāna，執取）二支僅僅是修道所斷，因為它們貪求當有，從而滋潤生命。九種命終時的心都與俱生愛相關聯。其餘九支都通於見道和修道所斷。這裡所說的一切預流果斷除，是依據大多數情況而言，並非愛和取二支也由見道所斷。此師認為，取是愛的增強，所以僅僅由修道所斷。有觀點認為，一切都通於二斷，乃至廣說。無明、愛、取三支也通於見道和修道所斷。然而，無明支作為正發行者，僅僅由見道所斷，輔助者則不確定。愛和取二支作為正潤生者，僅僅由修道所斷，輔助者則不確定。此外，染污法（kleśa-dharma，煩惱法）的自性應當斷除，非染污法則根據兩種含義來說斷除：一是遠離束縛，二是不再生起。因此，說十二支通於二斷，應當如實了知。這裡所說的一切，通於十二支。說一分斷，如果依據自性斷除，則是三惡趣的煩惱和業；如果依據不生起，則包括它們的果報等。因此，說預流果斷除，稱為一分。
在上述二十七門中，第九是分別緣起。第十門是攝取諸經中的內容，包括十五門。
一是六種言說，即順逆次第。有漏和無漏都具有順逆的次第。一是具分和一分，如《涅槃經》（Mahāparinirvāṇa-sūtra）中，有生婆羅門說了十一支。
【English Translation】 English version: Ignorance (avidyā, unawareness of reality) is the primary condition for the arising of superior causes. When ignorance is completely extinguished, it is not directly caused by the three types of ignorance, etc., but because the seeds they carry still exist, or can cause it in the distant future. This does not preclude ignorance as a condition for merit and unwavering action, but it prevents it from being a condition for non-merit, because ignorance is its root cause. Therefore, the scriptures only mention the śaikṣas (those still in training) among the noble ones, because they have permanently severed ties with ignorance, so they no longer create new karma. The scriptures do not mention the pṛthagjanas (ordinary beings) because they have not severed ties with ignorance, so they still create new karma. As for the desire for good, as a wholesome contaminated branch in the body of an ordinary being, it will fall into saṃsāra. Because it is not part of the training of the noble ones, it can cause rebirth and belongs to the category of dependent origination.
Regarding the twenty-seven aspects of the srota-āpanna-phala (stream-enterer fruit), including complete severance, partial severance, and no complete severance, etc., the Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) states: Some argue that ignorance is only severed by the path of seeing, because it obscures the truth and can initiate action. Noble ones will certainly not create karma that leads to future existence. Craving (tṛṣṇā) and grasping (upādāna) are only severed by the path of cultivation, because they crave future existence, thereby nourishing life. The nine types of mind at the time of death are all associated with innate craving. The remaining nine branches are all severed by both the path of seeing and the path of cultivation. What is said here about the complete severance of the stream-enterer fruit is based on the majority of cases, not that craving and grasping are also severed by the path of seeing. This teacher believes that grasping is an intensification of craving, so it is only severed by the path of cultivation. Some argue that everything is severed by both paths, and so on. Ignorance, craving, and grasping are also severed by both the path of seeing and the path of cultivation. However, ignorance, as the primary initiator, is only severed by the path of seeing, while the auxiliary is uncertain. Craving and grasping, as the primary nourishers of life, are only severed by the path of cultivation, while the auxiliary is uncertain. Furthermore, the nature of defiled dharmas (kleśa-dharmas) should be severed, while non-defiled dharmas are said to be severed in two senses: one is to be free from bondage, and the other is not to arise again. Therefore, it should be understood that the twelve branches are connected to the two severances. Everything said here applies to the twelve branches. Saying partial severance, if based on the severance of nature, it is the afflictions and karma of the three evil realms; if based on non-arising, it includes their consequences, etc. Therefore, saying that the stream-enterer fruit is severed is called partial severance.
Among the above twenty-seven topics, the ninth is the analysis of dependent origination. The tenth topic is the collection of content from various scriptures, including fifteen aspects.
One is the six types of speech, namely sequential and reverse order. Both contaminated and uncontaminated have sequential and reverse order. One is complete and partial, as in the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra), the Brahmin Born spoke of eleven branches.
除生。機欲待故。雖亦一分。非此所說。此所說者。謂觀黑品。齊識退還。唯觀十支 或名色入胎。唯觀九支。名一分支。若觀白品。十二並觀。具滅十二。並修彼滅道。名具分支。即此一分名為黑品。觀苦集故。即此具分名為白品。觀滅道故。雜染清凈則是觀心。故此不說。
二由十種相應知緣起甚深者。無常義有六。苦義第七。空義第八。無我義第九。依勝義諦。諸法自性雖不可說。而言諸法自性可說為第十。前九依世俗諦。安立差別門。后一勝義諦。強施言說門。一雖自種力勝。亦待他緣。非自我作故。二雖他緣力勝。亦待因自種。非梵王等作故。
三雖種及緣生。而種及緣。於此生事。無作無用。亦無運轉。非如勝論我能造作。以德句中法及非法。並業句義。助有實用。令果法運轉。亦非如薩婆多。有實作用。令果法轉。今無能作。亦無業用。果雖後生。而無實運轉。故雙非之。
四有功能生。非是無因。
五剎那剎那新新生起。非如數論轉變有果。
六然似停住運動相現。非如正量部等一期生滅 依苦義者。諸有漏法。性恒行苦。一味無異相。似有苦有樂等時。實無其樂。無苦間斷等故 依空義者。因性離於勝論我作者。果性離於數論我受諸苦者。然似不離 依無我義者。
【現代漢語翻譯】 現代漢語譯本 關於『除生』，某種意願存在的原因，即使只是一部分，也不是這裡所說的內容。這裡所說的是，觀察黑品（krsna-paksa，與煩惱相關的緣起），直到意識退還，只觀察十支（dasanga，緣起的十個環節），或者『名色入胎』（namarupa-avakranti，名色進入母胎），只觀察九支，『名』（nama，精神現象）是一個分支。如果觀察白品（sukla-paksa，與解脫相關的緣起），十二支（dvadasanga，緣起的十二個環節）全部觀察，完全滅除十二支，並且修習滅除它們的方法，這被稱為『具分支』。這一部分被稱為黑品，因為它觀察苦和集（duhkha-samudaya，苦和苦的生起）。那一部分被稱為白品，因為它觀察滅和道（nirodha-marga，滅和滅之道）。雜染和清凈是觀察心，所以這裡不討論。
二、通過十種相應來了解緣起的甚深之處：無常的含義有六種，苦的含義是第七種，空的含義是第八種，無我的含義是第九種。依據勝義諦（paramartha-satya，究竟真理），諸法的自性雖然不可說，但可以說諸法的自性是第十種。前九種依據世俗諦（samvriti-satya，相對真理），安立差別之門。后一種依據勝義諦，勉強施設言說之門。一、雖然自種的力量強大，也依賴於其他因緣，不是自我產生的。二、雖然其他因緣的力量強大，也依賴於自身的種子，不是梵天（Brahma，印度教的創造神）等創造的。
三、雖然種子和因緣產生事物，但種子和因緣對於這件事的產生，沒有作用，沒有功用，也沒有運轉。不像勝論派（Vaisheshika，古印度哲學流派）的我（Atman，靈魂）能夠造作，因為在德句中的法和非法，以及業句的意義，幫助產生實際的效用，使果法運轉。也不像薩婆多部（Sarvastivada，說一切有部，早期佛教部派）那樣，有實際的作用，使果法運轉。現在沒有能作者，也沒有業用。果雖然後來產生，但沒有實際的運轉，所以兩者都否定。
四、有功能產生，不是沒有原因。
五、剎那剎那新生生起，不像數論派（Samkhya，古印度哲學流派）那樣轉變而有果。
六、然而看起來像是停住和運動的相，不像正量部（Sammitiya，佛教部派）等那樣一期生滅。依據苦的含義，所有有漏法（sasrava-dharma，有煩惱的法）的性質，恒常是苦，一種味道沒有差別。看起來好像有苦有樂的時候，實際上沒有樂，沒有苦的間斷等。依據空的含義，因的性質遠離勝論派的我作者，果的性質遠離數論派的我承受諸苦者，然而看起來好像沒有遠離。依據無我的含義。
【English Translation】 English version Regarding 『cessation of birth,』 the reason for a certain desire, even if it's just a part, is not what is being discussed here. What is being discussed here is observing the dark side (krsna-paksa, the origination associated with afflictions), until consciousness retreats, only observing the ten limbs (dasanga, the ten links of dependent origination), or 『name and form entering the womb』 (namarupa-avakranti, name and form entering the mother's womb), only observing nine limbs, with 『name』 (nama, mental phenomena) being one limb. If observing the bright side (sukla-paksa, the origination associated with liberation), all twelve limbs (dvadasanga, the twelve links of dependent origination) are observed, completely eliminating the twelve limbs, and practicing the path to eliminate them, this is called 『having complete limbs.』 This part is called the dark side because it observes suffering and its origin (duhkha-samudaya, suffering and the arising of suffering). That part is called the bright side because it observes cessation and the path (nirodha-marga, cessation and the path to cessation). Defilement and purity are observing the mind, so it is not discussed here.
Two, understanding the profoundness of dependent origination through ten correspondences: The meaning of impermanence has six aspects, the meaning of suffering is the seventh, the meaning of emptiness is the eighth, and the meaning of no-self is the ninth. According to the ultimate truth (paramartha-satya, ultimate truth), although the nature of phenomena cannot be spoken of, it can be said that the nature of phenomena is the tenth. The first nine are based on conventional truth (samvriti-satya, relative truth), establishing the gate of distinctions. The last one is based on ultimate truth, forcefully applying the gate of speech. One, although the power of one's own seed is strong, it also depends on other conditions, it is not self-made. Two, although the power of other conditions is strong, it also depends on one's own seed, it is not made by Brahma (Brahma, the Hindu god of creation) and others.
Three, although seeds and conditions produce things, the seeds and conditions have no action, no function, and no movement in the production of this thing. It is not like the self (Atman, soul) of the Vaisheshika school (Vaisheshika, an ancient Indian philosophical school) being able to create, because the dharma and adharma in the category of qualities, and the meaning of the category of action, help to produce actual effects, causing the resultant dharma to operate. Nor is it like the Sarvastivada school (Sarvastivada, an early Buddhist school) having actual action, causing the resultant dharma to operate. Now there is no agent, and no action. Although the result is produced later, there is no actual operation, so both are negated.
Four, there is production with function, it is not without cause.
Five, moment by moment, newly arising, not like the transformation of the Samkhya school (Samkhya, an ancient Indian philosophical school) having a result.
Six, however, it appears as if there is a state of stopping and movement, not like the arising and ceasing in one period of the Sammitiya school (Sammitiya, a Buddhist school). According to the meaning of suffering, the nature of all contaminated dharmas (sasrava-dharma, dharmas with afflictions) is constantly suffering, one flavor without difference. It seems like there are times of suffering and happiness, but in reality there is no happiness, no interruption of suffering, etc. According to the meaning of emptiness, the nature of the cause is separate from the agent of the Vaisheshika school, and the nature of the result is separate from the one who experiences suffering in the Samkhya school, but it seems like they are not separate. According to the meaning of no-self.
離我體相。空離我用。是二差別。緣起經下卷說。謂于苦諦離實我性名空。謂于苦諦非我相性名無我。對法第六說亦同經。所望有差不相違也。又此空義。離作受我體。無我義法體非我相。亦與彼同。此言無有我相者。無之言非故 依勝義諦。緣起自性不可言說。今說緣起。故成第十 依對法論有五甚深。謂因甚深等。與此不同。緣起下卷。說十五種甚深。初五與對法同。后十稍別。如彼經論說 三法住智。是聞慧 真實智。謂思修。異生如學而觀深義 或法住智。異生聞慧。真實智。聖者三慧 或法住智異性身智。真實智聖者身智。住教等法故。如實義而知故。是二差別 四住者。以無倒文句。說此法性。能詮文句名為法住。故此法住以法性為因。故此法性名為法界。界是因義。或此文及般若等經。說彼真如名為法住。所詮從教名為法住。法住體故。要有法性方為教依。以體為因。以義名果五生若無者。謂種子生識等五支是無處無住生可是有者。謂現行生六識于現法中用名色為緣故者。識于生位假名色起故用為緣故於后法中用識為緣故者。當名色生必依識起。此說當現更互為緣。影顯現在名色依識。當來識起亦依名色所以者何下。故自徴釋更互為緣。
七觀黑品唯至識支等者。苦集二諦名為黑品。滅道兩諦名
【現代漢語翻譯】 現代漢語譯本 『離我體相』（遠離作為實體的『我』的表象），『空離我用』（『空』遠離『我』的作用），這是二者的差別。《緣起經》下卷說，在苦諦（dukkha-satya，關於痛苦的真理）中，遠離真實的『我』的自性，稱為『空』（sunyata，空性）；在苦諦中，『非我相性』稱為『無我』（anatman，無我）。《對法論》第六卷的說法與《緣起經》相同，只是側重點有所不同，並不矛盾。此外，『空』的含義是遠離作為作者和接受者的『我』的實體，『無我』的含義是法的實體不是『我』的表象，這也與上述觀點相同。這裡所說的『無有我相』，『無』的意思是『非』，因此依據勝義諦（paramartha-satya，勝義諦），緣起的自性是不可言說的。現在討論緣起，因此構成了第十層含義。依據《對法論》，有五種甚深，例如因甚深等，這與《緣起經》不同。《緣起經》下卷說了十五種甚深，前五種與《對法論》相同，后十種稍有區別，如那些經論所說。『三法住智』是聞慧（suta-maya-prajna，聽聞佛法后產生的智慧）；『真實智』是指思慧（cinta-maya-prajna，通過思考獲得的智慧）和修慧（bhavana-maya-prajna，通過修行獲得的智慧）。凡夫如學者般觀察深奧的含義，或者『法住智』是凡夫的聞慧，『真實智』是聖者的三慧（無漏慧）。或者『法住智』是異生（與聖者不同的眾生）的身智（kaya-vijnana，身體的智慧），『真實智』是聖者的身智。安住于教法等法，因此如實地瞭解其含義，這是二者的差別。所謂的『四住』，是用沒有顛倒的文句來闡述此法性，能夠詮釋的文句稱為『法住』。因此，此『法住』以法性為因，所以此法性被稱為『法界』，『界』是『因』的意思。或者，此文以及《般若經》等經典所說的真如（tathata，真如）被稱為『法住』，所詮釋的內容從教法而來，稱為『法住』。因為『法住』的本體是法性，所以必須以法性為依據，以本體為因，以意義為果。如果『五生』不存在，指的是種子生識等五支沒有存在之處，沒有安住之處，沒有產生之處。『可是有者』，指的是現行生六識（六種意識）在現法中以名色（nama-rupa，名色）為緣而起作用。『故者，識于生位假名色起故用為緣故』，指的是識在產生的時候，假借名色而生起，因此以名色為緣。『於後法中用識為緣故者』，指的是當名色產生時，必定依賴於識而生起。這裡說的是當下的和未來的相互為緣。影像顯現於現在的名色依賴於識，當未來的識生起時，也依賴於名色。『所以者何下』，因此自己提出問題來解釋相互為緣的原因。 『七觀黑品唯至識支等者』，苦諦（dukkha-satya，關於痛苦的真理）和集諦（samudaya-satya，關於痛苦根源的真理）被稱為黑品，滅諦（nirodha-satya，關於痛苦止息的真理）和道諦（magga-satya，關於通往痛苦止息之道的真理）被稱為白品。
【English Translation】 English version 『Separation from the appearance of self』 (separation from the appearance of 『self』 as an entity), 『emptiness separated from the function of self』 (emptiness separated from the function of 『self』), these are the two differences. The lower volume of the Treatise on Dependent Arising says that in dukkha-satya (the truth of suffering), the nature of being separate from a real 『self』 is called sunyata (emptiness); in dukkha-satya, the nature of 『non-self appearance』 is called anatman (no-self). The sixth volume of Abhidharma says the same as the sutra, but the emphasis is different and not contradictory. Furthermore, the meaning of 『emptiness』 is to be separate from the entity of 『self』 as the actor and receiver, and the meaning of 『no-self』 is that the entity of the dharma is not the appearance of 『self』, which is also the same as the above view. What is said here as 『no appearance of self』 means that 『no』 means 『not』, so according to paramartha-satya (ultimate truth), the nature of dependent arising is unspeakable. Now we discuss dependent arising, so it constitutes the tenth meaning. According to Abhidharma, there are five profoundnesses, such as the profoundness of cause, etc., which are different from this. The lower volume of the Treatise on Dependent Arising says fifteen kinds of profoundness, the first five are the same as Abhidharma, and the last ten are slightly different, as those sutras and treatises say. 『The three wisdoms of abiding in the Dharma』 are suta-maya-prajna (wisdom arising from hearing the Dharma); 『true wisdom』 refers to cinta-maya-prajna (wisdom gained through thinking) and bhavana-maya-prajna (wisdom gained through meditation). Ordinary people observe profound meanings like scholars, or 『wisdom of abiding in the Dharma』 is the hearing wisdom of ordinary people, and 『true wisdom』 is the three wisdoms (undefiled wisdom) of the saints. Or 『wisdom of abiding in the Dharma』 is the kaya-vijnana (body consciousness) of beings different from saints, and 『true wisdom』 is the body wisdom of the saints. Abiding in the teachings and other dharmas, therefore truly understanding its meaning, this is the difference between the two. The so-called 『four abidings』 are to explain this dharma-nature with sentences that are not inverted, and the sentences that can explain it are called 『dharma-abiding』. Therefore, this 『dharma-abiding』 takes dharma-nature as its cause, so this dharma-nature is called 『dharma-dhatu』, and 『dhatu』 means 『cause』. Or, the tathata (suchness) mentioned in this text and the Prajna Sutra is called 『dharma-abiding』, and what is explained comes from the teachings and is called 『dharma-abiding』. Because the body of 『dharma-abiding』 is dharma-nature, it must be based on dharma-nature, with the body as the cause and the meaning as the result. If the 『five births』 do not exist, it refers to the five branches such as seed-birth-consciousness having no place to exist, no place to abide, and no place to arise. 『But there are those』, refers to the present action giving rise to the six consciousnesses functioning in the present dharma with nama-rupa (name and form) as the condition. 『Therefore, consciousness arises in the birth position by borrowing name and form, so it is used as a condition』, refers to the fact that when consciousness arises, it arises by borrowing name and form, so it takes name and form as a condition. 『In the later dharma, consciousness is used as a condition』, refers to the fact that when name and form arise, they must rely on consciousness to arise. What is said here is that the present and the future are mutually conditioned. The images appearing in the present name and form depend on consciousness, and when future consciousness arises, it also depends on name and form. 『Why is it so』, therefore, I raise the question myself to explain the reason for mutual conditioning. 『The seven contemplations of the dark category only reach the consciousness branch, etc.』, dukkha-satya (the truth of suffering) and samudaya-satya (the truth of the origin of suffering) are called the dark category, and nirodha-satya (the truth of the cessation of suffering) and magga-satya (the truth of the path to the cessation of suffering) are called the white category.
為白品。還滅品故 轉者。更互為緣起義 還者。觀心至識。卻還至老死。故名轉還。為滅道觀故言還滅。其觀如九十三及前卷釋。生死流轉識與名色。更互為緣。還滅品中。名色非是識還滅因。不由名色滅識支亦滅。俱由識滅名色必滅故。至識不還。更進觀行乃至無明。無明滅故行乃隨滅。故四十四智七十七智。其觀成立。無明已前無支因故。故亦不說四十八智等。
八生者非有故者。謂非自作他作。若有自我作大梵等他作。便有生者故 緣無作用故者。謂非俱作 緣力所生故者。謂亦非無因生。對法雲。諸法不自生。亦不從他生。亦不從共生。非不從二生。雖無作用緣。而有功能緣可得故 非自生。破我作 非他生。破大自在天等不平等因生 非共生。破薩婆多等作用義 非無因生者。破無因論。彼云。若緣起理。非自非他。遣雙句者。猶為甚深。況總亡四句。是故緣起最極甚深。中論云。諸法不自性。亦不從他生。不共不無因。彼解云。自性空故不自生。緣性空故非他生。自他空故不共生。法若有體。可說有因無因。法性既空。何得說有有因無因。前三句破有因緣。第四句破無因緣。今者此宗不破因緣功能而生。但破作用自他等生及無因生。與彼不同。
九有支是守養苦芽者。業有能養故。
【現代漢語翻譯】 現代漢語譯本： 『為白品。還滅品故』：因為是清凈的品類，並且是關於還滅的品類。『轉者。更互為緣起義』：『轉』的意思是相互作為因緣而生起。『還者。觀心至識。卻還至老死。故名轉還。為滅道觀故言還滅。其觀如九十三及前卷釋』：『還』的意思是觀察心到識（Vijnana，六識），然後從識返回到老死（Jara-marana），所以叫做『轉還』。爲了修習滅道的觀行，所以稱為『還滅』。這種觀行的具體內容可以參考第九十三品以及前面卷的解釋。生死流轉中，識（Vijnana）與名色（Nama-rupa）相互作為因緣。在還滅品中，名色不是識還滅的原因。不是因為名色滅了，識支也跟著滅。而是因為識滅了，名色必定滅。所以說觀行到識就不再返回，而是更進一步地觀行，乃至觀行到無明（Avidya）。無明滅了，行（Samskara）才隨著滅。所以第四十四智和第七十七智的觀行才能成立。因為在無明之前沒有其他的因支，所以也不說第四十八智等等。
『八生者非有故者。謂非自作他作。若有自我作大梵等他作。便有生者故』：第八，關於『生』，說它『非有』，意思是說不是自己造成的，也不是他人造成的。如果存在自我（Atman）造作，或者大梵天（Mahabrahma）等他者造作，那麼就有了『生』。『緣無作用故者。謂非俱作』：因為因緣沒有作用，所以不是共同造作。『緣力所生故者。謂亦非無因生』：因為是因緣力量所生，所以也不是沒有原因的生。對法論中說：『諸法不自生，亦不從他生，亦不從共生，非不從二生。雖無作用緣，而有功能緣可得故』：各種法不是自己產生，也不是從他產生，也不是從共同產生，也不是不從二者產生。雖然沒有作用的因緣，但是有功能的因緣可以得到。『非自生。破我作』：不是自己產生，是爲了破除我（Atman）造作的觀點。『非他生。破大自在天等不平等因生』：不是從他產生，是爲了破除大自在天（Mahesvara）等不平等的因所生的觀點。『非共生。破薩婆多等作用義』：不是共同產生，是爲了破除薩婆多部（Sarvastivada）等關於作用的觀點。『非無因生者。破無因論』：不是沒有原因的生，是爲了破除無因論。他們說：『如果緣起的道理，既不是自生也不是他生，遣除了雙重否定，仍然是非常深奧的。更何況完全否定四句呢？』所以說緣起是最極深奧的。中論中說：『諸法不自性，亦不從他生，不共不無因』：各種法不是自己具有自性，也不是從他產生，不是共同產生，也不是沒有原因。他們的解釋是：『自性空，所以不是自生。緣性空，所以不是他生。自他和合的體性是空，所以不是共同產生。』如果法有實體，就可以說有因或者無因。法性既然是空，怎麼能說有有因或者無因呢？前面三句破除了有因緣，第四句破除了無因緣。現在這個宗派不破除因緣的功能而生，只是破除作用的自生、他生等以及無因生。與他們的觀點不同。
『九有支是守養苦芽者。業有能養故』：第九，有支（Bhava）是守護和滋養苦的幼芽，因為業（Karma）具有滋養的作用。
【English Translation】 English version: 'For the white category. Therefore, the category of cessation': Because it is a pure category and is about cessation. 'The turning. The meaning of arising from mutual causes': 'Turning' means mutually arising as causes and conditions. 'The returning. Observing the mind to consciousness. Returning to old age and death. Therefore, it is called turning and returning. It is called cessation because of the contemplation of the path of cessation. The specific content of this contemplation can be found in the ninety-third chapter and the explanations in the previous volumes': 'Returning' means observing the mind to consciousness (Vijnana), and then returning from consciousness to old age and death (Jara-marana), so it is called 'turning and returning'. It is called 'cessation' because of practicing the contemplation of the path of cessation. The specific content of this contemplation can be found in the ninety-third chapter and the explanations in the previous volumes. In the cycle of birth and death, consciousness (Vijnana) and name and form (Nama-rupa) act as mutual causes and conditions. In the category of cessation, name and form are not the cause of the cessation of consciousness. It is not because name and form cease that the branch of consciousness also ceases. Rather, it is because consciousness ceases that name and form must cease. Therefore, it is said that contemplation up to consciousness does not return, but rather progresses further in contemplation, even to ignorance (Avidya). When ignorance ceases, action (Samskara) also ceases. Therefore, the contemplation of the forty-fourth wisdom and the seventy-seventh wisdom can be established. Because there is no causal branch before ignorance, the forty-eighth wisdom, etc., are not mentioned.
'Eight, those who are born are non-existent, meaning not self-made or other-made. If there is a self (Atman) that creates, or another such as Mahabrahma that creates, then there is birth': Eighth, regarding 'birth', saying it is 'non-existent' means that it is not self-made or other-made. If there is a self (Atman) that creates, or another such as Mahabrahma creates, then there is 'birth'. 'Because the conditions have no function, meaning not jointly made': Because the conditions have no function, it is not jointly made. 'Because it is born from the power of conditions, meaning also not born without a cause': Because it is born from the power of conditions, it is also not born without a cause. The Abhidharma says: 'All dharmas are not self-born, nor are they born from others, nor are they born from both, nor are they not born from two. Although there is no functional condition, there is a functional condition that can be obtained': All dharmas are not self-produced, nor are they produced from others, nor are they produced jointly, nor are they not produced from two. Although there is no causal condition of function, there is a causal condition of function that can be obtained. 'Not self-born. Breaking the self-made': Not self-born, in order to break the view of the self (Atman) creating. 'Not born from others. Breaking the unequal cause of Mahadeva and others': Not born from others, in order to break the view of being born from unequal causes such as Mahadeva. 'Not jointly born. Breaking the meaning of the function of Sarvastivada and others': Not jointly born, in order to break the view of the function of Sarvastivada and others. 'Not born without a cause. Breaking the theory of no cause': Not born without a cause, in order to break the theory of no cause. They say: 'If the principle of dependent origination is neither self-born nor other-born, eliminating the double negation is still very profound. How much more so is it to completely negate the four sentences?' Therefore, dependent origination is the most profound. The Madhyamaka-karika says: 'All dharmas are not self-existent, nor are they born from others, not jointly, not without a cause': All dharmas do not have self-nature, nor are they born from others, not jointly produced, nor without a cause. Their explanation is: 'Self-nature is empty, so it is not self-born. The nature of conditions is empty, so it is not born from others. The nature of self and other is empty, so it is not jointly produced.' If a dharma has substance, it can be said to have a cause or no cause. Since the nature of dharma is empty, how can it be said to have a cause or no cause? The first three sentences break the causal conditions, and the fourth sentence breaks the non-causal conditions. Now this school does not break the function of causal conditions, but only breaks the self-birth, other-birth, etc., of function and causeless birth. It is different from their views.
'Nine, the branch of existence is the guardian and nourisher of the sprout of suffering, because karma has the ability to nourish': Ninth, the branch of existence (Bhava) is the guardian and nourisher of the sprout of suffering, because karma (Karma) has the function of nourishing.
十有支如膏者。亦說業有。
十一一切有支純大苦聚為後果故者。謂生老死名大苦聚。
十二前七名有因法余互名有因苦者。能引所引俱是引因。當生老死名為有因。七支是彼因法故。生老死名有因苦。有前因故。愛取有三。鄰近此二。相從名苦。有前引因法故。對法雲。謂于因時有能引所引。于果時有能生所生。熟變名果。故愛取有亦立果名。果將熟變彼方起故。此亦如是。
十三三支漏盡所顯者。謂無明愛取。是漏法故。斷此盡位。名斷漏所顯。若此三支斷時。余支緣盡。更不復生。名緣盡所顯。唯一受支。名受盡所顯。
十四七十七智中。答文有三。一總答立智所由。二別顯諸智所由。后結成數 為顯有因雜染智者。此為總答。謂觀諸支有其因法。謂如老死以生為因。乃至行支以無明為因。無明更無其因。故成七十七。緣此雜染之所起智。名雜染智 或能緣智即是雜染 又復為顯等者。有四又字。初又字。顯緣現在有二智。謂緣現在生而有老死。非不緣現在生而有老死。現在自身自己作故 第二又字。顯緣過去老死有二智。謂緣過去生而有老死。非不緣過去生而有老死。觀於前際無始來老死皆以生為緣 第三又字。顯緣未來老死有二智。謂緣未來生而有老死。非不緣未來生而有死老
【現代漢語翻譯】 現代漢語譯本 十、有十個支分就像膏油一樣，也說明了業的存在。 十一、一切有支都是純粹的大苦聚集，因為它們會導致苦果。這裡所說的大苦聚集指的是生、老、死。 十二、前面的七個支分被稱為『有因法』，其餘的互相稱為『有因苦』。能引發的和被引發的都是引發的原因。將要產生的生、老、死被稱為『有因』，因為七個支分是它們的因法。生、老、死被稱為『有因苦』，因為它們有前因。愛、取、有這三個支分，鄰近於這二者，相互依存，被稱為苦，因為它們有前引的因法。《對法》中說：『在因的時候，有能引發的和被引發的；在果的時候，有能生的和被生的。』成熟和變化被稱為果，所以愛、取、有也被稱為果，因為果實將要成熟變化時，它們才會產生。情況就是這樣。 十三、三個支分是斷盡煩惱后所顯現的，指的是無明（avidya）、愛（trsna）、取（upadana）。因為它們是煩惱之法，斷除它們達到滅盡的境界，稱為斷除煩惱所顯現。如果這三個支分斷除時，其餘的支分的緣也斷盡，不再產生，稱為緣盡所顯。只有一個受（vedana）支，稱為受盡所顯。 十四、在七十七種智慧中，回答的內容有三個方面：一是總的回答建立智慧的原因；二是分別顯示各種智慧的原因；三是總結成數。爲了顯示有因雜染智，這是總的回答。意思是觀察各個支分都有其因法，比如老死以生為因，乃至行支以無明為因，無明不再有其它的因。因此形成了七十七種緣于這種雜染而產生的智慧，稱為雜染智。或者能緣的智慧本身就是雜染。另外，爲了顯示等等，有四個『又』字。第一個『又』字，顯示緣于現在有二種智慧，意思是緣于現在的生而有老死，不是不緣于現在的生而有老死，因為現在自身自己造作。第二個『又』字，顯示緣於過去的老死有二種智慧，意思是緣於過去的生而有老死，不是不緣於過去的生而有老死，觀察前世無始以來的老死都是以生為緣。第三個『又』字，顯示緣于未來的老死有二種智慧，意思是緣于未來的生而有老死，不是不緣于未來的生而有老死。
【English Translation】 English version 10. There are ten branches that are like ointment, which also explain the existence of karma (karma). 11. All the branches of existence are purely aggregates of great suffering because they lead to suffering as a result. The 'great aggregate of suffering' refers to birth, old age, and death. 12. The first seven branches are called 'causes of existence' (hetu-dharma), and the rest are mutually called 'suffering due to existence' (hetu-duhkha). Both the causes that induce and are induced are inducing causes. The birth, old age, and death that are about to arise are called 'causes of existence' because the seven branches are their causal factors. Birth, old age, and death are called 'suffering due to existence' because they have prior causes. The three branches of craving (trsna), grasping (upadana), and becoming (bhava) are close to these two, depend on each other, and are called suffering because they have prior inducing causes. The Abhidharma says: 'At the time of cause, there are inducing and induced factors; at the time of result, there are producing and produced factors.' Maturation and change are called results, so craving, grasping, and becoming are also established as results because they arise when the fruit is about to mature and change. It is just like that. 13. The three branches that are revealed when defilements are exhausted refer to ignorance (avidya), craving (trsna), and grasping (upadana). Because they are defiled dharmas, the state of extinguishing them is called 'revealed by the exhaustion of defilements.' If these three branches are cut off, the conditions for the remaining branches are also exhausted, and they no longer arise, which is called 'revealed by the exhaustion of conditions.' Only the branch of feeling (vedana) is called 'revealed by the exhaustion of feeling'. 14. Among the seventy-seven wisdoms, there are three aspects to the answer: first, a general answer explaining the reason for establishing wisdom; second, a separate explanation of the reasons for various wisdoms; and third, a conclusion of the number. To reveal the wisdom of conditioned defilement (hetu-samklesa-jnana), this is the general answer. It means observing that each branch has its causal factors, such as old age and death having birth as their cause, and so on, until the branch of action (samskara) has ignorance (avidya) as its cause. Ignorance no longer has any other cause. Therefore, seventy-seven types of wisdom arise from this defilement, called the wisdom of defilement. Or the wisdom that cognizes is itself defilement. Furthermore, to reveal, etc., there are four 'furthermore' words. The first 'furthermore' word reveals that there are two wisdoms that are conditioned by the present, meaning that old age and death arise from present birth, not that old age and death do not arise from present birth, because the present self creates it itself. The second 'furthermore' word reveals that there are two wisdoms that are conditioned by past old age and death, meaning that old age and death arise from past birth, not that old age and death do not arise from past birth, observing that old age and death from the beginningless past are all conditioned by birth. The third 'furthermore' word reveals that there are two wisdoms that are conditioned by future old age and death, meaning that old age and death arise from future birth, not that old age and death do not arise from future birth.
。未來雖未起。容有雜染還滅義故。今觀雜染故成二智。此三際中。初智觀果有因。顯其所由。此第二智。觀果有因非不決定。破外妄計。非不平等無因而生 第四又字。顯觀支所不攝法。諸有漏慧遍知義故。即法住智。遍知三世緣起教法。名支不攝。以為第七智。前六真實智。合法住一真實六。故成七智。若依此義。聖者身中亦有法住智。異生身中亦有真實智。皆起七智觀故。余前十支亦然。故成七十七。
十五四十四智文有二。初明智。后因釋識緣境。別顯第六意識能作智觀。隨在何界皆能觀察。行相通故。謂老死苦。老死集。老死滅。老死趣滅行。后十一支。皆作此觀。成四十四。異生在齊識退還前觀 若生色無色界除其下地一切現前如在欲界者。此隨順理門。在上二界。不起下地一切諸識。如在欲界相似起上意識。一切無遮。長讀文勢義道亦遠。
真實理門。上二界中。除在下地獨有之識。餘三界意識皆得現前。潤生起故。既許二定以上。起初禪三識身。亦應許菩薩在色界中。起欲界鼻舌識。
三雜染中。第二大段明能對除 修六現觀者。如抉擇分。唯識第九。對法十三。顯揚十六。攝論。及唯識疏。解體性增減諸門等義。
瑜伽師地論略纂卷第四
時享保七年(壬寅)十月
【現代漢語翻譯】 現代漢語譯本 未來雖然尚未發生，但容許有雜染（Klesha，煩惱）還滅的意義存在。現在觀察雜染的緣故，成就二智。在這三際（過去、現在、未來）之中，初智觀察果有其因，顯示其由來。這第二智，觀察果有其因並非不決定，破除外道的虛妄計度，並非不平等而無因而生。第四個『又』字，顯示觀察支所不攝的法，因為諸有漏慧具有普遍了知的意義。即法住智（Dharmasthiti-jnana，安住於法的智慧），普遍了知三世緣起教法，名為支所不攝，作為第七智。前六種真實智，合法住智成為一個真實智，六加一故，成就七智。如果依照這個意義，聖者身中也有法住智，異生身中也有真實智，都生起七智的觀察。其餘前十支也是這樣，所以成就七十七智。 十五、四十四智文中分為兩部分。首先闡明智，然後因為解釋識緣境，特別顯示第六意識能夠進行智的觀察，無論在哪個界都能觀察，因為行相是共通的。所謂老死苦，老死集，老死滅，老死趣滅行。后十一支，都進行這種觀察，成就四十四智。異生在齊識退還前觀。如果生在色無色界，除去其下地的一切現前，如同在欲界一樣。這是隨順理門。在上二界中，不起下地的一切諸識，如同在欲界相似地生起上意識，一切都沒有遮止。長讀文勢，義理也更深遠。 真實理門，在上二界中，除去在下地獨有的識，其餘三界意識都能夠現前，因為潤生而生起。既然允許二禪以上，生起初禪的三識身，也應該允許菩薩在無色界中，生起欲界的鼻舌識。 三、在雜染中，第二大段闡明能夠對治和去除。修六現觀者，如《抉擇分》、《唯識第九》、《對法十三》、《顯揚十六》、《攝論》以及《唯識疏》，解釋體性、增減等各種義理。
【English Translation】 English version Although the future has not yet arisen, it allows for the meaning of the cessation of defilements (Klesha). Now, observing defilements leads to the attainment of two wisdoms. Among these three times (past, present, and future), the first wisdom observes that the result has a cause, revealing its origin. This second wisdom observes that the result having a cause is not undetermined, refuting external false conceptions, and that it is not unequal and without cause. The fourth word 'also' indicates observing the Dharma (law) not included in the limbs, because all contaminated wisdoms have the meaning of universal knowledge. That is, Dharmasthiti-jnana (wisdom abiding in the Dharma), universally knowing the teachings of dependent origination in the three times, is called not included in the limbs, and is taken as the seventh wisdom. The first six true wisdoms, combined with Dharmasthiti-jnana, become one true wisdom, six plus one, thus achieving seven wisdoms. According to this meaning, even a sage has Dharmasthiti-jnana, and an ordinary being also has true wisdom, both arising from the observation of the seven wisdoms. The remaining previous ten limbs are also like this, thus achieving seventy-seven wisdoms. Fifteen, the text on the forty-four wisdoms is divided into two parts. First, it clarifies wisdom, and then, because it explains the consciousness cognizing objects, it specifically shows that the sixth consciousness can perform the observation of wisdom, and can observe in any realm because the aspects are common. These are the suffering of old age and death, the accumulation of old age and death, the cessation of old age and death, and the path leading to the cessation of old age and death. The latter eleven limbs all perform this observation, achieving forty-four wisdoms. Ordinary beings in the realm of Qi consciousness revert to the previous observation. If one is born in the Form or Formless realms, remove all that is present in the lower realms, as if in the Desire realm. This is following the gate of reason. In the upper two realms, all consciousnesses of the lower realms do not arise, but upper consciousnesses arise similarly as in the Desire realm, without any obstruction. Reading the text at length, the meaning is also more profound. The gate of true reason, in the upper two realms, except for the consciousness unique to the lower realms, the consciousnesses of the remaining three realms can all manifest, because they arise from the moisture of birth. Since it is allowed that from the second Dhyana (meditative state) and above, the three consciousness bodies of the first Dhyana arise, it should also be allowed that a Bodhisattva in the Formless realm can generate the nose and tongue consciousnesses of the Desire realm. Three, in defilements, the second major section clarifies the ability to counteract and remove. Those who cultivate the six direct perceptions, such as the 'Discrimination Section', 'Consciousness-only Ninth', 'Abhidharma Thirteenth', 'Exposition Sixteenth', 'Compendium of Treatises', and 'Commentary on Consciousness-only', explain the various meanings of essence, increase, and decrease.
九日加點一校了
沙門高范(六十八歲) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第五(論本第十一第十二)
基撰
一釋來意。十七地中。初之九地。明三乘境。分之為四。初二地是境體。一切皆以識為性故。次三地是境相。粗細異故。次二地是境用。定散二時起作用故。后二地是境位。有心無心二位別故。由體依相有其作用。位次別故。立九地境。境體二者易知難知。以為先後。境相三者。粗中細品以為先後。境用二者。勝品劣品以為先後。境位二者。顯時隱時以為先後。此下二地。明其境用。即以勝劣而為前後。是謂此地之來意也。
二解地名 三摩呬多此云等引。舊云三摩提。訛略也。此有七名。一云三摩呬多。釋論解言。謂勝定地。離沉掉等平等能引。或引平等。或是平等所引發故。名等引地。此卷下言。非於欲界心一境性。由此定等無悔歡喜安樂所引故。即以三義解等引。一等能引。二引平等。三平等方便所引發故。能引所引俱平等也。三摩云等。呬多雲引 二云三摩地此云等持。三摩如前。地是持義。舊云三昧訛也。三云三摩缽底。此云等至。三摩如前。缽底云至。舊云三摩跋提訛也。四云馱衍那。此云靜慮。舊云禪義不整也
【現代漢語翻譯】 現代漢語譯本 沙門高范(六十八歲) 《瑜伽師地論略纂》 大正藏第 43 冊 No. 1829
《瑜伽師地論略纂》卷第五 (論本第十一第十二)
基 撰
一、解釋來意。在十七地中，最初的九地闡明了三乘（聲聞乘、緣覺乘、菩薩乘）的境界，並將其分為四個部分。最初的二地是境界的本體，因為一切都以識為自性。接下來的三地是境界的相狀，因為有粗細的差異。再接下來的二地是境界的作用，因為在禪定和散亂兩種狀態下會產生作用。最後的二地是境界的位次，因為有心和無心兩種狀態的區別。由於本體依賴於相狀而產生作用，位次也有區別，所以設立了九地境界。境界的本體這二者，有容易理解和難以理解的區別，所以有先後順序。境界的相狀這三者，以粗品、中品、細品作為先後順序。境界的作用這二者，以勝品、劣品作為先後順序。境界的位次這二者，以顯現時和隱沒時作為先後順序。下面的二地，闡明了它們的境界作用，即以殊勝和低劣作為前後順序。這就是此地的來意。
二、解釋地名。「三摩呬多 (Samāhita)」 此處翻譯為「等引」，舊譯為「三摩提 (Samādhi)」，是訛略的說法。此地有七個名稱。第一個名稱是「三摩呬多 (Samāhita)」。釋論解釋說，指的是殊勝的禪定之地，遠離沉沒和掉舉等，能夠平等地引導，或者引導平等，或者是平等所引發的，所以名為「等引地」。此卷下面說，不是在欲界中一心一境的性質，因為由此禪定等沒有後悔、歡喜、安樂所引導。即以三種含義解釋「等引」：一是平等能夠引導，二是引導平等，三是平等方便所引發的。能引導的和所引導的都是平等的。「三摩 (Sama)」 意為「等」，「呬多 (hita)」 意為「引」。第二個名稱是「三摩地 (Samādhi)」，此處翻譯為「等持」。「三摩 (Sama)」 如前所述，「地 (dhi)」 是持有的意思。舊譯為「三昧」，是訛誤的說法。第三個名稱是「三摩缽底 (Samāpatti)」，此處翻譯為「等至」。「三摩 (Sama)」 如前所述，「缽底 (āpatti)」 意為「至」。舊譯為「三摩跋提」，是訛誤的說法。第四個名稱是「馱衍那 (Dhyāna)」，此處翻譯為「靜慮」。舊譯為「禪」，意義不完整。
【English Translation】 English version Shramana Gao Fan (68 years old) Abridged Compilation of the Yogācārabhūmi-śāstra Taishō Tripiṭaka Volume 43, No. 1829
Abridged Compilation of the Yogācārabhūmi-śāstra, Volume 5 (Treatise Chapters 11 and 12)
Composed by Ji
I. Explanation of the Purpose. Among the seventeen Bhūmis (grounds), the first nine explain the realms of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), dividing them into four parts. The first two Bhūmis are the substance of the realm, because everything is of the nature of consciousness. The next three Bhūmis are the characteristics of the realm, because of the differences in coarseness and fineness. The next two Bhūmis are the function of the realm, because they function in the two states of Samādhi (concentration) and distraction. The last two Bhūmis are the positions of the realm, because of the distinction between the states of mind and no-mind. Because the substance relies on the characteristics to have its function, and the positions are also different, the nine realms are established. The substance and characteristics of the realm, these two, have differences in being easy to understand and difficult to understand, so there is an order of precedence. The characteristics of the realm, these three, take coarse, medium, and fine grades as the order of precedence. The function of the realm, these two, take superior and inferior grades as the order of precedence. The positions of the realm, these two, take manifest and hidden times as the order of precedence. The following two Bhūmis explain their realm functions, that is, taking superior and inferior as the order of precedence. This is the purpose of this Bhūmi.
II. Explanation of the Name of the Bhūmi. 'Samāhita (三摩呬多)' is translated here as 'Equally Drawn (等引)'. The old translation was 'Samādhi (三摩提)', which is an abbreviated error. This Bhūmi has seven names. The first name is 'Samāhita (三摩呬多)'. The commentary explains that it refers to the land of superior Samādhi, which is far from sinking and agitation, and can equally guide, or guide equality, or is caused by equality, so it is called 'Equally Drawn Bhūmi'. The following part of this volume says that it is not the nature of one-pointedness of mind in the desire realm, because this Samādhi is not guided by regret, joy, and happiness. That is, 'Equally Drawn' is explained in three meanings: first, equality can guide; second, guide equality; and third, caused by equal means. What can guide and what is guided are both equal. 'Sama (三摩)' means 'equal', and 'hita (呬多)' means 'drawn'. The second name is 'Samādhi (三摩地)', which is translated here as 'Equal Holding (等持)'. 'Sama (三摩)' is as mentioned before, and 'dhi (地)' means holding. The old translation was 'Samadhi (三昧)', which is an error. The third name is 'Samāpatti (三摩缽底)', which is translated here as 'Equal Attainment (等至)'. 'Sama (三摩)' is as mentioned before, and 'āpatti (缽底)' means 'attainment'. The old translation was 'Samāpatti (三摩跋提)', which is an error. The fourth name is 'Dhyāna (馱衍那)', which is translated here as 'Quiet Contemplation (靜慮)'. The old translation was 'Chan (禪)', which is incomplete in meaning.
。五云質多翳迦阿羯羅多。此云心一境性。質多雲心。翳迦云一。阿羯羅云境。多雲性。舊云一心略也。六云奢摩他。此云止也。七云現法樂住。六十三中。解等持心一境性奢摩他及住義。此諸名中。其等引地。釋有三解。如實義者。通有心無心。唯在定位一切功德。等引三義其理通故。一切散位皆非此地。三摩地名目。別境中等持一數。通攝一切。有心位中心一境性。通定散位。如釋論中四句分別。然諸經論。就勝但說空無愿等。名三摩地。三摩缽底。通目一切有心無心。諸定位中所有定體。諸經論中就勝。唯說五現見等相應諸定。名為等至。靜慮通有心無心。有漏無漏。染與不染。依色四地。非餘地處。然諸經論。就勝多說色地有心清凈功德。名為靜慮。心一境性。體即等持。通染凈故。以心一境性釋等持。故奢摩他唯有心位。非無心。唯凈位。非不凈。唯定位。非散心。現法樂住。唯四靜慮根本。非近分。凈無漏心。非散及無色。由此等引。通攝一切有心無心定位功德。總寬通故。偏立地名也。
三出體性。釋有三師。相對四句皆廣如彼。此地之中。初結前生后以發論端。后依問答。答中有三。一頌標。二釋標。三廣解 最後眾雜義。即入第五諸經宗要。其宗要中。釋下所列八解脫等諸法相經。其眾雜義
【現代漢語翻譯】 現代漢語譯本 五云質多翳迦阿羯羅多（Citta-ekāgratā）：意為『心一境性』。質多（Citta）意為『心』，翳迦（Eka）意為『一』，阿羯羅（Agra）意為『境』，多（-tā）意為『性』。舊譯『一心』是省略的說法。 六云奢摩他（Śamatha）：意為『止』。 七云現法樂住（dṛṣṭa-dharma-sukha-vihāra）：在六十三種解釋中，解釋了等持、心一境性、奢摩他以及『住』的含義。在這些名稱中，關於等引地（samāhita-bhūmi），有三種解釋。如實義是指，通於有心和無心，只在定位時才有一切功德，因為等引的三種含義是相通的。一切散位都不是此地。三摩地（Samādhi）這個名稱，在別境中等持算作一個。心一境性普遍攝取一切有心位，通於定和散位，如《釋論》中的四句分別。然而，各種經論，就殊勝之處來說，只說空、無愿等，名為三摩地。三摩缽底（Samāpatti）普遍指一切有心和無心，在各種定位中所有的定體。各種經論就殊勝之處來說，只說五現見等相應的各種定，名為等至。靜慮（Dhyāna）通於有心和無心，有漏和無漏，染污和不染污，依於色界的四地，不在其他地方。然而，各種經論，就殊勝之處來說，多說色界有心清凈的功德，名為靜慮。心一境性，其體性就是等持，因為它通於染污和清凈。用心一境性來解釋等持，所以奢摩他只有有心位，沒有無心位；只有清凈位，沒有不清凈位；只有定位，沒有散心。現法樂住，只有四靜慮的根本，沒有近分；是清凈無漏的心，不是散心和無色界。由此，等引普遍攝取一切有心和無心的定位功德，因為總體上寬泛相通，所以偏重於建立地的名稱。 三、出體性：解釋有三位論師，相對的四句都廣泛地如他們所說。此地之中，首先總結前文，引發後文，以發起討論的開端。後面依據問答。回答中有三個部分：一、用頌文標示；二、解釋標示；三、廣泛解釋。最後是各種雜義，即進入第五部分，各種經的宗要。其宗要中，解釋下面所列的八解脫等各種法相經。其眾雜義。
【English Translation】 English version Five clouds Citta-ekāgratā (心一境性): This means 'one-pointedness of mind'. Citta (質多) means 'mind', Eka (翳迦) means 'one', Agra (阿羯羅) means 'object', and -tā (多) means 'state'. The old translation 'one mind' is an abbreviation. Six clouds Śamatha (奢摩他): This means 'cessation'. Seven clouds dṛṣṭa-dharma-sukha-vihāra (現法樂住): Among the sixty-three explanations, it explains the meaning of samādhi (等持), Citta-ekāgratā (心一境性), Śamatha (奢摩他), and 'abiding'. Among these names, regarding samāhita-bhūmi (等引地), there are three explanations. The true meaning is that it applies to both mind and no-mind, and all merits are only present in the state of fixed concentration, because the three meanings of samāhita are interconnected. All distracted states are not this ground. The name Samādhi (三摩地), in the context of specific objects, counts samāhita as one. Citta-ekāgratā (心一境性) universally encompasses all states of mind, applying to both concentrated and distracted states, as in the fourfold distinction in the Śāstra. However, various Sutras and Śāstras, in terms of excellence, only speak of emptiness, non-desire, etc., as Samādhi. Samāpatti (三摩缽底) universally refers to all states of mind and no-mind, and all the nature of concentration in various states of fixed concentration. Various Sutras and Śāstras, in terms of excellence, only speak of various concentrations corresponding to the five kinds of direct perception, etc., as Samāpatti. Dhyāna (靜慮) applies to both mind and no-mind, with outflows and without outflows, defiled and undefiled, relying on the four grounds of the form realm, not in other places. However, various Sutras and Śāstras, in terms of excellence, often speak of the pure merits of the mind in the form realm as Dhyāna. Citta-ekāgratā (心一境性), its essence is samāhita (等持), because it applies to both defilement and purity. Using Citta-ekāgratā (心一境性) to explain samāhita (等持), therefore Śamatha (奢摩他) only has the state of mind, not the state of no-mind; only the pure state, not the impure state; only the state of fixed concentration, not the distracted mind. dṛṣṭa-dharma-sukha-vihāra (現法樂住) is only the root of the four Dhyānas (靜慮), not the proximate concentration; it is the pure, outflow-free mind, not the distracted mind and the formless realm. Therefore, samāhita (等引) universally encompasses all the merits of fixed concentration with and without mind, because it is broadly interconnected in general, so it emphasizes establishing the name of the ground. Three, the nature of the entity: There are three teachers who explain it, and the relative four sentences are as broad as they say. Within this ground, first, summarize the previous text and initiate the following text to start the discussion. The following is based on questions and answers. There are three parts to the answer: First, use the verse to mark; second, explain the mark; third, explain extensively. Finally, there are various miscellaneous meanings, which enter the fifth part, the essentials of various scriptures. In its essentials, it explains the various Dharma characteristic scriptures such as the eight liberations listed below. Its various miscellaneous meanings.
。亦解諸經散雜眾義。俱釋經故。故成一門。于安立等門中。唯解靜慮。不解解脫等持等至。下宗要中方釋之故 廣解有四。一總標。二安立。三作意及所緣。四釋經。三四合明故為四段。總標中有二。初標四門。后隨別釋。
四靜慮別名。如前第五卷抄釋。廢立增減。如六十三。等持中有十一門。不釋第十一易故。又聲聞地方釋 四修定。一為得現法樂住。二為得智見。三為得分別慧。四為得漏盡 五聖智者。謂自體智。補特伽羅智。清凈智。果智。入出定相智 聖五支者。現法樂住為四。依審觀緣起法。及為斷除余結縛為第五 有因有具聖正者。正見正思惟語業命五。名有因。正見正精進正念三。名有具。此七支。與聖正三摩地為因故 等至中有六門。八勝處十偏處因解解脫。已略解訖。更不釋之。抉擇等中釋四無色。不異解脫故亦不解。
安立門中。以五門分別。一安立等引地。二安立離生喜樂等。三安立蓋障。四安立支分。五安立別名。安立地中 由此定等無悔歡喜安樂所引者。謂由持戒心便無悔。無悔故歡喜。歡喜故安樂。安樂故得定。故此等引非於欲界。亦非欲界。於法全無審正觀察。
第二安立中有三。初引經標。次隨別釋。後世尊于無漏方便下。釋三摩地。與解脫前後妨難 欲所
【現代漢語翻譯】 現代漢語譯本 也解釋了諸經中散亂雜多的含義，都用來解釋經典，所以自成一門。在安立等門中，只解釋靜慮（Dhyana，禪定），不解釋解脫（Moksha，解脫）、等持（Samadhi，三摩地）、等至（Samapatti，等至）等，因為下文的宗要中才解釋這些。廣泛的解釋有四部分：一是總標，二是安立，三是作意及所緣，四是解釋經典。第三和第四部分合起來闡明，所以分為四個段落。總標中有兩部分：首先標出四門，然後分別解釋。 四靜慮的別名，如前面第五卷的抄釋。廢立增減，如第六十三卷。等持中有十一門，不解釋第十一門是因為它比較容易理解。而且聲聞（Śrāvaka，聲聞）地也解釋過。四種修定的目的：一是為獲得現法樂住（diṭṭhadhammasukhavihāra，現法樂住），二是為獲得智見（ñāṇadassana，智見），三是為獲得分別慧（paṭisambhidā，分別慧），四是為獲得漏盡（āsavakkhaya，漏盡）。五聖智者，指的是自體智（sva-saṃvedana-jñāna，自體智），補特伽羅智（pudgala-jñāna，補特伽羅智），清凈智（viśuddhi-jñāna，清凈智），果智（phala-jñāna，果智），入出定相智（samāpatti-lakṣaṇa-jñāna，入出定相智）。聖五支指的是：現法樂住為四支，依審觀緣起法，以及為斷除其餘結縛為第五支。有因有具聖正指的是：正見、正思惟、正語、正業、正命五支，名為有因。正見、正精進、正念三支，名為有具。這七支，與聖正三摩地（ārya-samyak-samādhi，聖正三摩地）為因。 等至中有六門，八勝處（aṭṭha abhibhāyatanāni，八勝處）、十遍處（dasa kasiṇāyatanāni，十遍處）因為解釋解脫時已經略微解釋過了，所以不再解釋。抉擇等中解釋了四無色定（catasso arūpā samāpattiyo，四無色定），因為它與解脫沒有區別，所以也不解釋。 在安立門中，用五門來分別：一是安立等引地（samāhita-bhūmi，等引地），二是安立離生喜樂等，三是安立蓋障（āvaraṇa，蓋障），四是安立支分（aṅga，支分），五是安立別名。在安立地中，由此定等無悔歡喜安樂所引導，指的是由於持戒，內心便沒有後悔。沒有後悔，所以歡喜。歡喜，所以安樂。安樂，所以得定。因此，這種等引不是在欲界（kāmadhātu，欲界），也不是欲界，因為對於法完全沒有審慎正確的觀察。 第二安立中有三部分：首先引用經典來標示，其次分別解釋，然後『世尊于無漏方便下』，解釋三摩地與解脫的前後妨難。欲所……
【English Translation】 English version It also explains the scattered and miscellaneous meanings in various sutras, all of which are used to explain the scriptures, thus forming a single school. Among the doors of establishment, it only explains Dhyana (meditative absorption), and does not explain Moksha (liberation), Samadhi (concentration), Samapatti (attainment), etc., because these will be explained in the essential principles below. The extensive explanation has four parts: first, a general introduction; second, establishment; third, attention and object; and fourth, explanation of the scriptures. The third and fourth parts are combined to clarify, so it is divided into four sections. There are two parts in the general introduction: first, the four doors are marked, and then they are explained separately. The different names of the four Dhyanas are as explained in the previous fifth volume. The abolition, establishment, increase, and decrease are as in the sixty-third volume. There are eleven doors in Samadhi, and the eleventh door is not explained because it is relatively easy to understand. Moreover, the Śrāvaka (hearer) ground has also been explained. The four purposes of cultivating meditation are: first, to obtain diṭṭhadhammasukhavihāra (pleasant abiding in the present life); second, to obtain ñāṇadassana (knowledge and vision); third, to obtain paṭisambhidā (discriminating wisdom); and fourth, to obtain āsavakkhaya (the extinction of outflows). The five noble wise ones refer to sva-saṃvedana-jñāna (self-cognizance wisdom), pudgala-jñāna (wisdom of individuals), viśuddhi-jñāna (wisdom of purification), phala-jñāna (wisdom of fruition), and samāpatti-lakṣaṇa-jñāna (wisdom of the characteristics of entering and exiting samadhi). The five noble branches refer to: pleasant abiding in the present life as four branches, relying on careful observation of the law of dependent origination, and the fifth branch is for eliminating the remaining bonds. 'Having cause and having means, noble and correct' refers to: right view, right thought, right speech, right action, and right livelihood, these five branches are called 'having cause'. Right view, right effort, and right mindfulness, these three branches are called 'having means'. These seven branches are the cause of ārya-samyak-samādhi (noble right samadhi). There are six doors in Samapatti. The aṭṭha abhibhāyatanāni (eight mastery bases) and dasa kasiṇāyatanāni (ten kasina bases) have already been briefly explained when explaining liberation, so they will not be explained again. In the determination, etc., the catasso arūpā samāpattiyo (four formless attainments) are explained, but because it is no different from liberation, it is also not explained. In the door of establishment, five doors are used to distinguish: first, establishing samāhita-bhūmi (the ground of concentration); second, establishing joy and happiness born of detachment, etc.; third, establishing āvaraṇa (hindrances); fourth, establishing aṅga (limbs); and fifth, establishing different names. In the establishment of the ground, 'guided by this concentration, etc., without regret, joy, and happiness' refers to that because of upholding the precepts, the mind has no regrets. Because there is no regret, there is joy. Because there is joy, there is happiness. Because there is happiness, there is concentration. Therefore, this kind of concentration is not in the kāmadhātu (desire realm), nor is it the desire realm, because there is no careful and correct observation of the Dharma at all. There are three parts in the second establishment: first, quoting the scriptures to mark, second, explaining separately, and then 'the World Honored One, under the expedient of non-outflow', explains the difficulties before and after Samadhi and liberation. Desire…
引喜等。顯示所離。所證轉依無為名離故 又於五法修習圓滿者。顯由轉依所生之法。歡喜俱以喜受為性。無悔所引。正深慶悅。立二差別。安樂俱以樂受為性。離諸粗重所引調暢。調暢所引二種樂果。立二差別。即前第五卷云。離生喜樂。然此二受俱是適悅。皆由意生。總名為喜。故此但言說離生喜。不爾諸文便為乖角 欲所引中。不說舍者。欲所引舍而非忻樂。厭惡欲故而非所斷。不善引舍不善性故。正是所斷。故說不同。
歡者謂從本來清凈行者觀資糧地所修凈行等者。此中意說。加行道位方修等引。故住資糧方修凈行。持戒清凈生無悔等。或修定時前遠方便。要先戒凈名資糧地。非要入位方修等引。
釋前後妨難中。有三經不同。一先說三摩地。后說解脫。二先說解脫。后說三摩地。三說二俱時。上來所引離五惡法。先說解脫修習五法。后說三摩地。當第二經。既此相違。故今解釋。此中根本定名三摩地。斷伏煩惱名為解脫。由無漏中多依根本地斷諸煩惱故。先說三摩地。后說解脫。非不依近分先斷煩惱。后得根本地。于有漏中。多依近分。以六作意先伏煩惱。以第七加行究竟果作意。入根本地故。亦有第七作意。在近分地為解脫道。後方得根本故。此中言由證加行究竟作意果煩惱斷已。方得根
【現代漢語翻譯】 現代漢語譯本：引喜等。顯示所離，所證轉依（轉變所依據的事物）無為名離故。又於五法修習圓滿者，顯示由轉依所生之法。歡喜俱以喜受為性，無悔所引，正深慶悅，立二差別。安樂俱以樂受為性，離諸粗重（煩惱的粗重性）所引調暢，調暢所引二種樂果，立二差別。即前第五卷云：『離生喜樂』。然此二受俱是適悅，皆由意生，總名為喜。故此但言說離生喜，不爾諸文便為乖角。欲所引中，不說舍者，欲所引舍而非忻樂，厭惡欲故而非所斷，不善引舍不善性故，正是所斷，故說不同。 歡者謂從本來清凈行者觀資糧地（修行者積累功德的階段）所修凈行等者。此中意說，加行道位（修行道路上的一個階段）方修等引，故住資糧方修凈行，持戒清凈生無悔等。或修定時前遠方便，要先戒凈名資糧地，非要入位方修等引。 釋前後妨難中，有三經不同。一先說三摩地（專注的狀態），后說解脫（從束縛中解脫）。二先說解脫，后說三摩地。三說二俱時。上來所引離五惡法，先說解脫修習五法，后說三摩地，當第二經。既此相違，故今解釋。此中根本定名三摩地，斷伏煩惱名為解脫。由無漏中多依根本地斷諸煩惱故，先說三摩地，后說解脫。非不依近分先斷煩惱，后得根本地。于有漏中，多依近分，以六作意先伏煩惱，以第七加行究竟果作意，入根本地故。亦有第七作意，在近分地為解脫道，後方得根本故。此中言由證加行究竟作意果煩惱斷已，方得根
【English Translation】 English version: 'Yin Xi' (Joy of Leading) and others. It shows what is abandoned, and the 'Zhuan Yi' (Transformation of Basis) that is realized is called 'Li' (Separation) because it is non-conditioned. Furthermore, for those who have fully cultivated the five dharmas, it shows the dharmas that arise from the 'Zhuan Yi' (Transformation of Basis). 'Huan Xi' (Joy) is characterized by the feeling of joy, induced by no regret, and is truly deeply delighted, establishing two distinctions. 'An Le' (Peace and Happiness) is characterized by the feeling of happiness, free from all 'Cu Zhong' (coarseness), leading to harmony, and the two kinds of joyful results induced by harmony, establishing two distinctions. As mentioned in the previous fifth volume: 'Joy and happiness arising from separation.' However, these two feelings are both pleasant and arise from the mind, and are collectively called 'Xi' (Joy). Therefore, it only speaks of joy arising from separation, otherwise the texts would be contradictory. Among those induced by desire, 'She' (Equanimity) is not mentioned because the equanimity induced by desire is not joyful, and is not severed because it is disgusted with desire. The equanimity induced by unwholesomeness is unwholesome in nature, and is precisely what should be severed, so the explanation is different. 'Huan' (Joy) refers to those who, from the beginning, purely practice, observing the pure practices cultivated in the 'Zi Liang Di' (Ground of Accumulation of Merit), etc. Here, it means that 'Deng Yin' (Equal Inducement) is cultivated in the 'Jia Xing Dao Wei' (Stage of Application), so one dwells in the 'Zi Liang' (Accumulation of Merit) to cultivate pure practices, uphold precepts purely, and generate no regret, etc. Or, as a distant expedient before cultivating 'Ding' (Samadhi), one must first have pure precepts, which is called 'Zi Liang Di' (Ground of Accumulation of Merit), and it is not necessary to enter the stage to cultivate 'Deng Yin' (Equal Inducement). In explaining the previous and subsequent obstacles, there are three different sutras. First, 'San Mo Di' (Samadhi) is mentioned first, and then 'Jie Tuo' (Liberation). Second, 'Jie Tuo' (Liberation) is mentioned first, and then 'San Mo Di' (Samadhi). Third, both are mentioned simultaneously. The above-mentioned separation from the five evil dharmas, first mentions 'Jie Tuo' (Liberation) and the cultivation of the five dharmas, and then mentions 'San Mo Di' (Samadhi), which corresponds to the second sutra. Since this is contradictory, it is now explained. Here, the fundamental 'Ding' (Samadhi) is called 'San Mo Di' (Samadhi), and the severing and subduing of afflictions is called 'Jie Tuo' (Liberation). Because in the unconditioned, one mostly relies on the fundamental ground to sever all afflictions, 'San Mo Di' (Samadhi) is mentioned first, and then 'Jie Tuo' (Liberation). It is not that one does not rely on the proximate division to first sever afflictions and then attain the fundamental ground. In the conditioned, one mostly relies on the proximate division, using the six mental activities to first subdue afflictions, and using the seventh 'Jia Xing Jiu Jing Guo Zuo Yi' (Application of Ultimate Result) to enter the fundamental ground. There is also a seventh mental activity that is in the proximate division as the path of liberation, and then attains the fundamental ground. Here, it is said that after the afflictions are severed by proving the 'Jia Xing Jiu Jing Zuo Yi Guo' (Application of Ultimate Result), one then attains the root.
本三摩地故。不爾便違對法等說。第七作意在根本地。俱句之中。作意及定。俱是無漏解脫。俱斷煩惱種。謂加行究竟作意。在未至定。所引果作意。入根本定名三摩地中。此定俱時是解脫道。證無為解脫故。說三摩地與解脫俱。非加行究竟作意俱時之定。名三摩地 及余無間道三摩地中等者。此說前方便在未至地。依根本地起無漏無間道。此二所引解脫道。俱三摩地中。此能斷惑名解脫俱。非謂前二有漏作意能伏惑者。名余無間道。此不與三摩地俱所引解脫道。亦不入根本地故。有漏無漏皆言方便者。未得無學果滿名為方便。以說斷惑為解脫故。說初離生喜。余定生等則可知矣或此俱句。即未至地無間道。名三摩地。此能解脫障故。名為解脫。與前三摩地及解脫。體不同。以為俱句。所望別故。
安立蓋障中有二。初明蓋相。后明蓋食。蓋相有二。初標列。后別釋 惛沉睡眠蓋中。初別釋相。后合立為蓋所由。不守根門等。如聲聞地說 心極昧略。如唯識說 解合立蓋中。初二複次釋。后結成相順生義 掉舉惡作蓋中。初別釋二相。后解合立蓋所由。所由中有二複次。初解俱緣親屬等處所同故。合立一蓋。后解行相相似故合立蓋。前別解惡作相中有三時。初在俗時 我本何緣少小出家等者。初出家時 或因追
【現代漢語翻譯】 現代漢語譯本：因此，這個三摩地（Samadhi，禪定）的緣故。否則就違背了《對法》等論著的說法。第七作意（Manasikara，專注）在根本地（Mula-bhumi，根本禪定）。『俱』句之中，作意和禪定，都是無漏（Anasrava，無煩惱）的解脫（Moksha，解脫）。都能斷除煩惱的種子。所謂加行究竟作意，在未至定（Anagamin，未至禪定）。所引發的果作意，進入根本定，名為三摩地中。這個禪定同時就是解脫道（Vimoksha-marga，通往解脫的道路）。因為證得了無為（Asamskrita，不生不滅）的解脫的緣故。所以說三摩地與解脫同時。並非加行究竟作意同時的禪定，名為三摩地。以及其餘無間道（Anantarya-marga，無間道）三摩地中等等。這是說前方便（Purva-prayoga，前行）在未至地。依靠根本地生起無漏無間道。這兩個所引發的解脫道，都在三摩地中。這個能斷除迷惑，名為解脫同時。並非說前面兩個有漏（Sasrava，有煩惱）作意能降伏迷惑，名為其餘無間道。這個不與三摩地同時，所引發的解脫道，也不進入根本地。有漏無漏都說方便，是指未得到無學果（Asaiksa-phala，無學果位）圓滿，都稱為方便。因為說了斷除迷惑就是解脫的緣故。說了初離生喜（Prathama-dhyana-sukha，初禪的喜悅），其餘禪定所生的喜悅等等，就可以知道了。或者這個『俱』句，就是未至地的無間道，名為三摩地。這個能解脫障礙的緣故，名為解脫。與前面的三摩地和解脫，本體不同。因為是『俱』句，所期望的不同。 安立蓋障（Avarana，覆蓋）中有兩種。首先說明蓋的相狀。然後說明蓋的食物。蓋的相狀有兩種。首先標出列舉。然後分別解釋。惛沉睡眠蓋（Styana-middha-avarana，昏沉睡眠蓋）中。首先分別解釋相狀。然後合起來立為蓋的由來。不守護根門等等，如《聲聞地》（Sravaka-bhumi，聲聞地）所說。心極度昧略，如《唯識》（Vijnaptimatrata，唯識學）所說。解釋合起來立為蓋中。首先用兩種『複次』來解釋。然後總結成相順生義。掉舉惡作蓋（Audhatya-kaukृत्यavarana，掉舉惡作蓋）中。首先分別解釋兩種相狀。然後解釋合起來立為蓋的由來。由來中有兩種『複次』。首先解釋因為共同緣于親屬等處所的緣故，合起來立為一個蓋。然後解釋因為行相相似的緣故，合起來立為蓋。前面分別解釋惡作相中有三個時間。首先是在家時。『我本何緣少小出家』等等。首先是出家時。或者因為追悔。
【English Translation】 English version: Therefore, because of this Samadhi (concentration). Otherwise, it would contradict the statements in works like the Abhidharma (texts on Buddhist philosophy). The seventh Manasikara (attention) is in the Mula-bhumi (fundamental ground). In the phrase '俱' (俱, simultaneously), both Manasikara and Samadhi are Anasrava (without outflows) liberation (Moksha). Both can cut off the seeds of afflictions. The so-called Karyakrama-avasthita-manasikara (practice-culminating attention) is in the Anagamin (state of non-returning). The resulting Manasikara enters the fundamental Samadhi, called 'in Samadhi'. This Samadhi is simultaneously the Vimoksha-marga (path to liberation). Because it attains Asamskrita (unconditioned) liberation. Therefore, it is said that Samadhi and liberation are simultaneous. It is not that the Samadhi simultaneous with the Karyakrama-avasthita-manasikara is called Samadhi. And the Samadhi in the Anantarya-marga (path of immediate consequence) etc. This says that the Purva-prayoga (preliminary practice) is in the Anagamin. Relying on the fundamental ground, the Anasrava Anantarya-marga arises. The Vimoksha-marga caused by these two is in Samadhi. This can cut off delusion, called 'simultaneous with liberation'. It is not that the previous two Sasrava (with outflows) Manasikara can subdue delusion, called the remaining Anantarya-marga. This is not simultaneous with Samadhi, and the resulting Vimoksha-marga does not enter the fundamental ground. Both Sasrava and Anasrava are called Upaya (means), referring to not yet attaining the complete Asaiksa-phala (fruit of non-learning), both are called Upaya. Because it is said that cutting off delusion is liberation. It is said that the Prathama-dhyana-sukha (joy of the first dhyana), and the joy arising from other dhyanas etc., can be known. Or this phrase '俱' is the Anantarya-marga of the Anagamin, called Samadhi. This can liberate from obstacles, called liberation. It is different in essence from the previous Samadhi and liberation. Because it is the phrase '俱', the expectations are different. In establishing Avarana (coverings), there are two aspects. First, explain the characteristics of the coverings. Then, explain the food of the coverings. There are two types of characteristics of the coverings. First, list them. Then, explain them separately. In the Styana-middha-avarana (covering of sloth and torpor). First, explain the characteristics separately. Then, combine them to establish the origin of the covering. Not guarding the sense doors etc., as stated in the Sravaka-bhumi (stage of the disciple). The mind is extremely obscure, as stated in the Vijnaptimatrata (consciousness-only). Explain combining to establish the covering. First, explain with two 'furthermore'. Then, summarize the meaning of mutually arising. In the Audhatya-kaukृत्यavarana (covering of restlessness and remorse). First, explain the two characteristics separately. Then, explain combining to establish the origin of the covering. In the origin, there are two 'furthermore'. First, explain that because they commonly arise from relatives etc., they are combined to establish one covering. Then, explain that because the characteristics are similar, they are combined to establish a covering. Previously, the explanation of the characteristics of remorse has three times. First, when at home. 'Why did I originally leave home at a young age' etc. First, when leaving home. Or because of regret.
念昔所曾經等者。出家后時 解行相相似文亦有三文。
于應作事乃至非作返作。釋初二時。悔應作不應作非作返作。皆通在俗初出家故 次除先追悔所生惡作。及生惡作差別。第二釋前出家后時所起惡作 除先追悔所生惡作等者。除在俗時所起惡作 此惡作纏猶未能捨者。初出家時所起惡作。猶未能捨 次後復生憂戀惡作者。念昔曾經戲笑等事所生起故。此又出家以後一種惡作差別。上來二種攝前三時所有惡作。在俗惡作其處可起。與掉舉境界可同。出家初起惡作行相不應起。故名非處惡作。故論第三總結之云。次前所生非處惡作。及出家后時所起惡作。雖與掉舉處所不等。然相相似。非但同境。惡作憂戀與掉合立。其出家后二境不同。悔亦憂戀故合立蓋。非掉舉體不遍染心。然行相增。此時非有。說處不等。故與唯識理不相違。
疑中。于師者佛僧二寶。於法者理。學者行。誨者教。證者果。即教理行果四法寶也。由於三寶懷疑惑故。不能趣入勇猛方便道諦。及正斷寂靜滅諦 或方便者加行道。正斷者道諦。寂靜者滅諦也 下明食非食。食者資長義。增生蓋緣。非食者斷滅蓋法 若能於此遠離染心等者。唯舉凈妙相之所以也 九惱事者。如五十八說 法光明者謂如有一隨其所受所思所觸者。聞思修慧
【現代漢語翻譯】 現代漢語譯本：『念昔所曾經等者』，指的是出家之後。『解行相相似文亦有三文』，意思是解釋和行為相似之處，也有三種情況。
『于應作事乃至非作返作』，解釋的是最初的兩種情況。『悔應作不應作非作返作』，指的是後悔應該做的事情沒有做，不應該做的事情做了，不該做的事情反而做了。這些都包括在家和剛出家的時候。『次除先追悔所生惡作。及生惡作差別』，接下來是去除先前追悔所產生的惡作（kukkritya，後悔）。第二種情況解釋的是出家之後所產生的惡作。『除先追悔所生惡作等者』，指的是去除在家時所產生的惡作。『此惡作纏猶未能捨者』，指的是剛出家時所產生的惡作，仍然無法捨棄。『次後復生憂戀惡作者』，指的是後來又產生憂愁思戀的惡作，因為思念過去曾經的嬉笑等事情而產生。這又是出家以後一種惡作的差別。以上兩種情況涵蓋了之前三種情況的所有惡作。在家時的惡作，其產生的處所和掉舉（auddhatya，掉舉）的境界可以相同。出家初期產生的惡作，其行為不應該產生，所以稱為『非處惡作』。因此，《瑜伽師地論》第三總結說：『次前所生非處惡作，及出家后時所起惡作，雖與掉舉處所不等，然相相似。』不僅僅是相同的境界，惡作的憂愁思戀和掉舉合在一起成立。出家后的兩種境界不同，後悔和憂愁思戀也合在一起成立蓋（avarana，蓋障）。不是掉舉的自體，不普遍染污心，但是行為增強。這個時候沒有說處所不同，所以和唯識的道理不相違背。
在疑蓋（vicikitsa-avarana，疑蓋）中，『于師者』指的是佛、法、僧三寶。『於法者』指的是理（教理），學者（修行），誨者（教誨），證者（證果），也就是教、理、行、果四法寶。由於對三寶懷有疑惑，所以不能趣入勇猛方便的道諦（marga-satya，道諦），以及正斷的寂靜滅諦（nirodha-satya，滅諦）。『或方便者』指的是加行道（prayoga-marga，加行道），『正斷者』指的是道諦，『寂靜者』指的是滅諦。下面說明食（ahara，食物）和非食。『食者』是資養增長的意思，增長產生蓋的因緣。『非食者』是斷滅蓋的法。『若能於此遠離染心等者』，只是舉出清凈微妙的相貌。『九惱事者』，如《瑜伽師地論》第五十八卷所說。『法光明者』，指的是如果有人隨其所受、所思、所觸，也就是聞、思、修的智慧。
【English Translation】 English version: '念昔所曾經等者 (nian xi suo ceng jing deng zhe)' refers to the time after ordination. '解行相相似文亦有三文 (jie xing xiang si si wen yi you san wen)' means that there are three situations where explanation and behavior are similar.
'于應作事乃至非作返作 (yu ying zuo shi nai zhi fei zuo fan zuo)' explains the initial two situations. '悔應作不應作非作返作 (hui ying zuo bu ying zuo fei zuo fan zuo)' refers to regretting not doing what should have been done, doing what should not have been done, and doing what should not have been done instead. These include both being a layperson and being newly ordained. '次除先追悔所生惡作。及生惡作差別 (ci chu xian zhui hui suo sheng e zuo. ji sheng e zuo cha bie)' is about removing the kukkritya (惡作, regret) arising from previous remorse. The second situation explains the kukkritya arising after ordination. '除先追悔所生惡作等者 (chu xian zhui hui suo sheng e zuo deng zhe)' refers to removing the kukkritya arising during lay life. '此惡作纏猶未能捨者 (ci e zuo chan you wei neng she zhe)' refers to the kukkritya arising during the initial ordination, which still cannot be abandoned. '次後復生憂戀惡作者 (ci hou fu sheng you lian e zuo zhe)' refers to the kukkritya of sorrowful longing that arises later, due to thinking about past laughter and other things. This is another difference in kukkritya after ordination. The above two situations cover all kukkritya from the previous three situations. The kukkritya during lay life can arise in the same place and with the same realm as auddhatya (掉舉, restlessness). The kukkritya arising in the initial ordination should not arise in its behavior, so it is called '非處惡作 (fei chu e zuo, inappropriate kukkritya)'. Therefore, the third section of the Yogacarabhumi-sastra concludes: '次前所生非處惡作，及出家后時所起惡作，雖與掉舉處所不等，然相相似 (ci qian suo sheng fei chu e zuo, ji chu jia hou shi suo qi e zuo, sui yu diao ju chu suo bu deng, ran xiang si si).' It is not just the same realm; the sorrowful longing of kukkritya and restlessness are established together. The two realms after ordination are different, and regret and sorrowful longing are also established together as avarana (蓋, hindrance). It is not the self-nature of restlessness, it does not universally defile the mind, but the behavior is enhanced. At this time, it is not said that the place is different, so it does not contradict the principles of Vijnanavada.
In the vicikitsa-avarana (疑蓋, doubt hindrance), '于師者 (yu shi zhe)' refers to the Three Jewels: Buddha, Dharma, and Sangha. '於法者 (yu fa zhe)' refers to the principles (doctrine), learners (practice), instructors (teachings), and witnesses (fruit), which are the four Dharma Jewels of doctrine, principle, practice, and fruit. Because of harboring doubts about the Three Jewels, one cannot enter the courageous and expedient marga-satya (道諦, truth of the path) and the nirodha-satya (滅諦, truth of cessation) of righteous severance and tranquility. '或方便者 (huo fang bian zhe)' refers to the prayoga-marga (加行道, path of application), '正斷者 (zheng duan zhe)' refers to the truth of the path, and '寂靜者 (ji jing zhe)' refers to the truth of cessation. Below explains ahara (食, food) and non-food. '食者 (shi zhe)' means nourishing and increasing, the conditions for increasing the arising of hindrances. '非食者 (fei shi zhe)' is the Dharma that severs and extinguishes hindrances. '若能於此遠離染心等者 (ruo neng yu ci yuan li ran xin deng zhe)' only mentions the pure and subtle appearance. '九惱事者 (jiu nao shi zhe)' is as described in the 58th volume of the Yogacarabhumi-sastra. '法光明者 (fa guang ming zhe)' refers to the wisdom of hearing, thinking, and cultivating, that is, if someone follows what they receive, think, and touch.
如次配之 觀察諸法。通上三慧也 又證觀察能治惛沉睡眠黑闇者。證謂修法慧。謂于定中觸會名證。由法光明。聞思等慧。除癡及疑。在於修位能除睡眠。以能顯了諸法性故。名法光明以為非食 㗛者。謂如有一或因開論或因合論等者。顯說話名開論。隱密約喻說話。合之令解名合說。開口而笑名現齒。喉中出聲名啞啞 九種住心者。如第三十卷聲聞地對法第十等釋 有緣緣起者。有緣謂果法。緣起謂因法。
第四安立支分中有三。初依地立數。次明廢立。后問等辨。合以七門分別 一釋名。支謂支分。如覺道支。薩婆多說。定是靜慮。亦靜慮支。余是靜慮支。非靜慮。如實義者。如四支軍。各對治故。舍念知三。依于定位。同能除障。名內等凈。凈諸障故。餘名可解 二出體。數雖十八體唯有七。一尋。二伺。三受。四定。五舍。六念。七慧。初二定樂即樂受故。非是輕安。遍行一謂受。別境三謂念定慧。善有一。謂舍。不定二。謂尋伺。由內等凈。六十三說即舍念正知。故數唯七更無增減 三地種類別。唯凈無漏具此支分。非染污定。染污定中。俱舍二十八云。初染定無喜樂。非離煩惱而得生故。第二染定無內等凈。彼為煩惱所擾亂故。第三染定無正念慧。彼為染樂所迷亂故。第四染中無舍念凈。彼為煩
惱所染污故。今亦可然 四依地。其未至定初二靜慮。俱除其樂余可具有。或唯依根本。定慧均故。對法論說。諸無色中不立支分。以奢摩他一味性故 五斷障別。初三靜慮所各五除二。四靜慮所除各四 六五四支分增減所由。初靜慮中無念知舍。第二定中名內等凈。第四靜慮標清凈名。皆如六十三釋。第四靜慮不立正知者。不苦樂受所映奪故。明闇利鈍性相違故 問二定喜動踴起惑能障名內凈。四定舍受鈍既障正知。亦不凈。答二定由喜生煩惱。通令障三名內凈。四定舍受唯障慧。不障舍念。名清凈。舍受行相鈍。障明利慧。故第四定不立正知。非由起惑障舍念故。說二清凈 七廢立中。六十三及對法並十地經。皆有三尋伺為對治喜樂。為利益定為所依。此中說四 尋伺為取所緣者。觀隨應境。為能對除。定為所依。喜領所得。樂除粗重。適悅心受名喜。能怡悅身即名為樂。粗重在身。樂生彼滅。名之為除。非除下惑。除下惑者唯尋伺故。即顯諸處說利益。支有二義。一領所得境。二除粗重障。第三四定以領所得。即除粗重更無別體。具二能故。適悅諸根舍粗重故 恩謂恩德。即此諸支。于修定者皆有恩故。六十三中有多複次。
第五解安立別名中。有五名。一增上心。二現法樂住。三彼分涅槃。四差別涅槃
【現代漢語翻譯】 現代漢語譯本 因煩惱染污的緣故。現在也可以這樣說。四依地（指四種禪定所依止的處所）。其未至定（指未到地定）和初二靜慮（指初禪和二禪），都去除其中的樂受，其餘的都可以具有。或者僅僅依止根本定（指根本禪定）。因為定和慧是均等的緣故。《對法論》說，在無色界中不設立支分，因為只有奢摩他（止）這一種性質的緣故。 五斷障的區別。初禪、二禪、三禪各自斷除五種障礙中的兩種。四禪斷除各自的四種障礙。 六五支和四支增減的原因。初禪中有念、知、舍。第二禪中稱為『內等凈』。第四禪標明『清凈』的名稱。這些都如六十三釋（指《瑜伽師地論》第六十三卷的解釋）。第四禪不設立正知的原因，是因為不被苦受和樂受所影響。明和暗、利和鈍，是性質上相反的緣故。 問：二禪的喜受是動搖和踴躍的，能障礙稱為『內凈』。四禪的舍受是遲鈍的，既然能障礙正知，也是不凈的。答：二禪由於喜受產生煩惱，普遍地障礙三種（定、慧、舍），所以稱為『內凈』。四禪的舍受僅僅障礙智慧，不障礙舍念，所以稱為『清凈』。舍受的行相遲鈍，障礙明利的智慧，所以第四禪不設立正知，不是因為生起煩惱而障礙舍唸的緣故。所以說二種清凈。 七廢立之中。《瑜伽師地論》第六十三卷以及《對法論》和《十地經》，都有三尋伺（指尋、伺、伺察）作為對治喜樂（指喜受和樂受）的方法，作為利益，定作為所依。這裡說四種。尋伺作為取所緣者，觀察相應的境界，作為能夠對治和去除煩惱的方法。定作為所依。喜領受所得的境界。樂去除粗重。使內心適悅的感受稱為喜。能夠怡悅身體就稱為樂。粗重在身體上，樂產生時它就滅除，所以稱為去除。不是去除下層的煩惱，去除下層煩惱的只有尋伺的緣故。這就顯示出各處所說的利益。支有兩種含義：一是領受所得的境界，二是去除粗重障礙。第三禪和第四禪以領受所得，即去除粗重，更沒有別的體性。具有兩種功能。適悅諸根，捨棄粗重的原因。嗯，是指恩德。就是這些支，對於修定的人都有恩惠的緣故。《瑜伽師地論》第六十三卷中有很多重複的解釋。 第五，解釋安立不同的名稱中，有五個名稱：一、增上心（指增上的心力）。二、現法樂住（指現世安樂的住處）。三、彼分涅槃（指通過修行而獲得的部分涅槃）。四、差別涅槃（指不同層次的涅槃）。
【English Translation】 English version Because of being defiled by afflictions. It can be said so now as well. Four Foundations (catūṇām āśrayāṇām, referring to the four places on which the four dhyānas rely). The preliminary concentration (anāgamya-samādhi) and the first two dhyānas (prathama-dhyāna and dvitīya-dhyāna) both remove the feeling of pleasure (sukha); the rest can be possessed. Or rely only on the fundamental concentration (mūla-samādhi). Because concentration and wisdom are equal. The Abhidharma says that no limbs (aṅga) are established in the formless realms (ārūpya), because they have only the nature of śamatha (calm abiding). The difference in eliminating obstacles. The first, second, and third dhyānas each eliminate two of the five obstacles. The fourth dhyāna eliminates four obstacles each. The reason for the increase or decrease of five or four limbs. In the first dhyāna, there are mindfulness (smṛti), knowledge (jñāna), and equanimity (upekṣā). In the second dhyāna, it is called 'inner purity' (adhyātma-saṃprasāda). The fourth dhyāna is marked with the name 'purity' (pariśuddhi). All these are as explained in the sixty-third section (referring to the explanation in the 63rd fascicle of the Yogācārabhūmi-śāstra). The reason why right knowledge (samyag-jñāna) is not established in the fourth dhyāna is that it is not influenced by painful or pleasant feelings. Brightness and darkness, sharpness and dullness, are contradictory in nature. Question: The joy (prīti) of the second dhyāna is moving and leaping, and the afflictions that can obstruct it are called 'inner purity'. The equanimity (upekṣā) of the fourth dhyāna is dull and obstructs right knowledge, so it is also impure. Answer: The second dhyāna generates afflictions from joy, universally obstructing the three (concentration, wisdom, and equanimity), so it is called 'inner purity'. The equanimity of the fourth dhyāna only obstructs wisdom, not obstructing equanimity and mindfulness, so it is called 'purity'. The characteristic of equanimity is dull, obstructing bright and sharp wisdom, so right knowledge is not established in the fourth dhyāna, not because it generates afflictions that obstruct equanimity and mindfulness. Therefore, two kinds of purity are spoken of. Among the establishment and abolition. The sixty-third section of the Yogācārabhūmi-śāstra, as well as the Abhidharma and the Daśabhūmika Sūtra, all have three kinds of investigation (vitarka, vicāra, vicāraṇa) as the antidote to joy and pleasure, as benefit, and concentration as the basis. Here, four kinds are spoken of. Investigation as the taker of the object, observing the corresponding realm, as the means to counteract and eliminate afflictions. Concentration as the basis. Joy receives the obtained realm. Pleasure eliminates coarseness. The feeling of making the mind comfortable is called joy. Being able to please the body is called pleasure. Coarseness is on the body, and when pleasure arises, it disappears, so it is called elimination. It does not eliminate lower afflictions, only investigation eliminates lower afflictions. This shows the benefits spoken of in various places. Limbs have two meanings: one is to receive the obtained realm, and the other is to eliminate coarse obstacles. The third and fourth dhyānas take what is obtained, which is to eliminate coarseness, and there is no other entity. It has two functions. Making the senses comfortable, and abandoning the cause of coarseness. Grace refers to kindness. These limbs are all kind to those who practice concentration. There are many repeated explanations in the sixty-third section of the Yogācārabhūmi-śāstra. Fifth, in explaining the establishment of different names, there are five names: 1. Superior mind (adhimātra-citta, referring to superior mental power). 2. Pleasant abiding in the present life (dṛṣṭa-dharma-sukha-vihāra, referring to a comfortable dwelling in the present world). 3. Partial nirvāṇa (tad-bhāgīya-nirvāṇa, referring to partial nirvāṇa obtained through practice). 4. Differentiated nirvāṇa (viśeṣa-nirvāṇa, referring to nirvāṇa at different levels).
。五出諸受事 文分為四。第三第四合分別故。增上心者定體名心。能攝心故。或所依名心。定能攝心。心之增上名增上心 現法樂住中。初解樂。次解現法。后解無色不名所由 領受喜樂者。謂喜樂受 安樂者。輕安樂 舍樂者。舍受樂。順悅身心皆名為樂 身心樂者。所怡悅樂 樂住者。六十三說。繫心于內不流散故。住能引樂名為樂住。由此菩薩地言。有漏樂者三界所繫。無漏樂者是不繫攝。今依身心俱有四樂。喜樂喜樂安樂舍樂故。四靜慮得樂住名。欲界無後二。無色無初二。故雖樂現前。不名為樂住 又喜樂初二禪樂。安樂是第三禪樂。舍樂是第四禪樂。身心樂者。簡無色界非樂住所以 阿練若苾芻便生譏論言我今問彼超色無色寂靜解脫而不能記等者。此意說言。無色定名超色。無漏定名超無色。此二名為現法樂住寂靜解脫。故今為說無色界定非為樂住。色四靜慮名寂靜解脫。是現法樂住。現行煩惱一分斷故。種子未斷。后還退生。非決定故。名彼分涅槃。設無漏靜慮及未定。從此亦名彼分涅槃。又是有為。非無為究竟涅槃。名差別涅槃。
又一分斷故。凈定及一分無漏。折伏煩惱。名彼分涅槃。斷惑無漏。非無為故名非決定。是彼分涅槃 又非斷性。證非擇滅。能證靜慮。亦名彼分涅槃。真涅槃名
【現代漢語翻譯】 現代漢語譯本 五出諸受事，文分為四。第三第四合分別故。增上心者，定體名心，能攝心故；或所依名心，定能攝心，心之增上名增上心。 『現法樂住』中，先解釋『樂』，再解釋『現法』，最後解釋『無色』，無色界不稱為『所由』。 『領受喜樂者』，是指喜樂的感受。 『安樂者』，是指輕安的快樂。 『舍樂者』，是指舍受的快樂。順適愉悅身心的都稱為『樂』。 『身心樂者』，是指所怡悅的快樂。 『樂住者』，如《六十三》所說，將心專注于內在而不散亂，這種『住』能引生快樂，所以稱為『樂住』。因此，《菩薩地》中說，有漏的快樂是三界所繫縛的，無漏的快樂是不受繫縛的。現在依據身心都有四種快樂：喜樂、喜樂、安樂、舍樂。所以四禪定能獲得『樂住』的名稱。欲界沒有後兩種樂，無色界沒有前兩種樂，所以即使快樂現前，也不稱為『樂住』。 又，喜樂是初禪和二禪的快樂，安樂是三禪的快樂，舍樂是四禪的快樂。『身心樂者』，是簡別無想定的，因為無想定並非『樂住』的原因。 阿練若（Aranya，寂靜處）的比丘（Bhikkhu，出家修行者）便會產生譏諷議論，說：『我現在問他超越色界和無色界的寂靜解脫，他卻不能記述』等等。這裡的意思是說，無色定稱為『超色』，無漏定稱為『超無色』。這二者稱為『現法樂住寂靜解脫』。所以現在所說的是無想定，並非『樂住』。色界的四禪定稱為『寂靜解脫』，是『現法樂住』，因為現行的煩惱被部分斷除，但煩惱的種子尚未斷除，之後還會退轉產生，所以並非決定性的，稱為『彼分涅槃（Pari-nirvana，部分涅槃）』。即使是無漏的禪定以及未至定，從此也可稱為『彼分涅槃』。而且是有為法，並非無為的究竟涅槃，稱為『差別涅槃』。 又，因為斷除了一部分煩惱，清凈的禪定以及一部分的無漏，能折伏煩惱，稱為『彼分涅槃』。斷除迷惑的無漏，因為不是無為法，所以稱為『非決定』，是『彼分涅槃』。 又，並非斷除自性，證得非擇滅（Asamskrta，非為），能證得靜慮，也稱為『彼分涅槃』。真正的涅槃（Nirvana，寂滅）名稱
【English Translation】 English version The five occurrences of objects are divided into four sections in the text. The third and fourth are combined for separate explanations. 『Increased mind』 refers to the essence of concentration, named 『mind,』 because it can gather the mind. Alternatively, the basis is named 『mind,』 as concentration can gather the mind. The increase of the mind is called 『increased mind.』 In 『dwelling in happiness in the present life,』 first, 『happiness』 is explained, then 『present life,』 and finally 『formless realms』 are explained. The formless realms are not called 『the cause.』 『Experiencing joy and happiness』 refers to the feeling of joy and happiness. 『Peaceful happiness』 refers to the happiness of tranquility. 『Happiness of equanimity』 refers to the happiness of the feeling of equanimity. Whatever pleases the body and mind is called 『happiness.』 『Happiness of body and mind』 refers to the happiness that is pleasing. 『Dwelling in happiness,』 as stated in the Sixty-Three, refers to focusing the mind internally without scattering it. This 『dwelling』 can bring about happiness, so it is called 『dwelling in happiness.』 Therefore, in the Bodhisattva Grounds, it is said that defiled happiness is bound by the three realms, while undefiled happiness is unbound. Now, based on the body and mind, there are four types of happiness: joy, joy, peace, and equanimity. Therefore, the four dhyanas (meditative states) can attain the name 『dwelling in happiness.』 The desire realm lacks the latter two types of happiness, and the formless realm lacks the former two. So, even if happiness is present, it is not called 『dwelling in happiness.』 Furthermore, joy is the happiness of the first and second dhyanas, peace is the happiness of the third dhyana, and equanimity is the happiness of the fourth dhyana. 『Happiness of body and mind』 distinguishes the non-perceptual samadhi (meditative state), as it is not the cause of 『dwelling in happiness.』 Aranya (Aranya, a quiet place) Bhikkhus (Bhikkhu, ordained practitioners) would then generate sarcastic discussions, saying, 『Now I ask him about the serene liberation that transcends the form and formless realms, but he cannot recall it,』 and so on. The meaning here is that the formless samadhi is called 『transcending form,』 and the undefiled samadhi is called 『transcending formlessness.』 These two are called 『dwelling in happiness in the present life, serene liberation.』 So, what is being discussed now is the non-perceptual samadhi, not 『dwelling in happiness.』 The four dhyanas of the form realm are called 『serene liberation,』 which is 『dwelling in happiness in the present life,』 because the current afflictions are partially cut off, but the seeds of afflictions have not yet been cut off, and will later regress and arise again. Therefore, it is not definitive and is called 『Pari-nirvana (Pari-nirvana, partial Nirvana).』 Even the undefiled dhyana and the preliminary concentration can be called 『Pari-nirvana』 from this point on. Moreover, it is conditioned, not unconditioned ultimate Nirvana, and is called 『differentiated Nirvana.』 Also, because a portion of afflictions is cut off, pure concentration and a portion of the undefiled can subdue afflictions, which is called 『Pari-nirvana.』 The undefiled that cuts off delusion, because it is not unconditioned, is called 『non-definitive,』 and is 『Pari-nirvana.』 Furthermore, it is not cutting off the nature, realizing the unconditioned (Asamskrta, unconditioned), and being able to realize serene concentration, which is also called 『Pari-nirvana.』 True Nirvana (Nirvana, extinction) is named
此分涅槃。假涅槃名彼分。彼分是種類相似義。彼假種類。而真相似。名彼分涅槃。亦涅槃之差別。名差別涅槃。
第四解釋第五齣諸受事中有四。初標四。一出引經證成。二與五順出離界展轉相攝。三因釋六出離界經。四釋離諸過失名出離依。
初中有三。初標四出離。次解出離經。后問答辨。出離有三義。一不行義。二滅粗重義。三離染義。初定離憂。有此三義。二定離苦。唯有滅粗重義。染初已舍后猶行故。后之三離。具粗重滅及離染義。無相離舍。要無學位。餘位分離不得離名。
解出離經中有二。初解離憂經。后例離余經。如是于余隨應當知文是也 初文有四 云何知序者。序謂根由 能髮根者。謂根境等 無知種子者。以無知人多起憂故。此皆名序。設非染憂。亦說由癡起 又煩惱種子。皆能起憂。無知為本。但說彼種。由此不善憂根之性。由癡被損。離欲便舍。余亦隨無。無知滅故。設有分別而非俱生。離欲亦舍。俱生憂根伴類舍故。
問答中有三。初諸根相。次明苦根。后釋無相 初靜慮中苦根粗重猶未斷者。由諸憂根無知等引。彼離染時一切不行。粗重亦舍。設於無上法希慕愁戚。亦無知引。故離欲舍。由諸苦根有不由癡引。離欲猶行故。彼粗重無堪任性。二定方滅 問
【現代漢語翻譯】 現代漢語譯本： 這被稱為『分涅槃』（Parinirvana，完全的涅槃）。假立的『涅槃』之名，指的是『彼分』（tat-bhāga）。『彼分』指的是種類相似的意義。這種虛假的種類，卻具有真實的相似性，因此被稱為『彼分涅槃』。這也是涅槃的一種差別，被稱為『差別涅槃』。
第四部分解釋第五部分，即『出諸受事』（niḥsaraṇa-gocara）中有四個方面。首先標出這四個方面：一是引經證明；二是與五種順出離界（pañca nekkhammīyā dhātavo）相互攝持；三是解釋六種出離界（ṣaṇ naiḥsaraṇīyā dhātavo）的經典；四是解釋『離諸過失』被稱為『出離依』。
在第一部分中，有三個方面。首先標出四種出離；其次解釋出離的經典；最後通過問答進行辨析。出離有三種含義：一是不行（agamana）義；二是滅粗重（sthūla）義；三是離染（virāga）義。初禪定（dhyāna）的離憂（śoka），具有這三種含義。二禪定的離苦（duḥkha），只有滅粗重義。因為染污在初禪定中已經捨棄，但在二禪定中仍然存在。後面的三種出離，都具有滅粗重和離染的含義。無相離舍（animitta-niḥsaraṇa），必須在無學位（aśaikṣa-bhūmi）才能實現。其他位次的分離不能稱為『離』。
解釋出離經典分為兩個部分。首先解釋離憂的經典，然後類比解釋其餘的經典。『如是于余隨應當知』（evam anyatrāpi yathāyogaṃ veditavyam）就是這個意思。第一部分有四個方面：『云何知序者』（kathaṃ jñāyate nidānam）中的『序』（nidāna），指的是根由（hetu）；『能髮根者』（hetu-prabhavāḥ），指的是根、境等（indriya-viṣaya）；『無知種子者』（avidyā-bījāḥ），因為無知的人容易產生憂愁。這些都稱為『序』。即使不是染污的憂愁，也說是由於愚癡（moha）而產生。此外，煩惱的種子都能引起憂愁，而無知是根本。這裡只說無知這種種子，是因為這種不善的憂愁的根性，由於愚癡而被損害，一旦離欲（kāma-rāga），就會捨棄。其餘的憂愁也隨著無知的滅除而消失。即使有分別心（vikalpa）引起的憂愁，也不是俱生（sahaja）的。離欲也會捨棄俱生的憂愁的根源和伴隨之物。
問答部分有三個方面。首先是諸根的相（lakṣaṇa）；其次是說明苦根（duḥkha-indriya）；最後是解釋無相（animitta）。首先，在靜慮（dhyāna）中，苦根的粗重仍然沒有斷除，這是由於諸憂根的無知等所引導。當他們離染時，一切都不再執行，粗重也捨棄了。即使對於無上法（anuttara-dharma）有希慕愁戚，也是無知所引導，所以離欲就會捨棄。由於諸苦根有些不是由愚癡所引導，所以離欲仍然存在。因此，它們的粗重沒有堪任性（kṣamatva）。二禪定才能滅除。問：
【English Translation】 English version: This is called 'Parinirvana' (complete Nirvana). The nominal 'Nirvana' refers to 'tat-bhāga' (that part). 'Tat-bhāga' refers to the meaning of similarity in kind. This false kind, however, possesses true similarity, hence it is called 'tat-bhāga Nirvana'. It is also a distinction of Nirvana, called 'distinction Nirvana'.
The fourth part explains the fifth part, which is 'niḥsaraṇa-gocara' (sphere of escape), in four aspects. First, it marks out these four aspects: first, citing scriptures to prove it; second, mutual inclusion with the five nekkhammīyā dhātavo (elements conducive to renunciation); third, explaining the scriptures of the six naiḥsaraṇīyā dhātavo (elements of escape); fourth, explaining that 'freedom from faults' is called 'reliance on escape'.
In the first part, there are three aspects. First, it marks out the four escapes; second, it explains the scriptures of escape; finally, it distinguishes through questions and answers. Escape has three meanings: first, the meaning of non-going (agamana); second, the meaning of extinguishing coarseness (sthūla); third, the meaning of detachment (virāga). The abandonment of sorrow (śoka) in the first dhyāna (meditative absorption) has these three meanings. The abandonment of suffering (duḥkha) in the second dhyāna only has the meaning of extinguishing coarseness. Because defilement has already been abandoned in the first dhyāna, but still exists in the second dhyāna. The latter three escapes all have the meaning of extinguishing coarseness and detachment. Animitta-niḥsaraṇa (formless escape) must be realized in the aśaikṣa-bhūmi (stage of no-more-learning). Separation in other stages cannot be called 'escape'.
Explaining the scriptures of escape is divided into two parts. First, explaining the scriptures of abandoning sorrow, and then explaining the remaining scriptures by analogy. 'evam anyatrāpi yathāyogaṃ veditavyam' (thus, it should be understood elsewhere as appropriate) means this. The first part has four aspects: 'kathaṃ jñāyate nidānam' (how is the cause known) where 'nidāna' (cause) refers to the root cause (hetu); 'hetu-prabhavāḥ' (originating from causes) refers to the sense faculties, objects, etc. (indriya-viṣaya); 'avidyā-bījāḥ' (seeds of ignorance), because ignorant people easily generate sorrow. These are all called 'cause'. Even if it is not defiled sorrow, it is said to arise from moha (delusion). Furthermore, the seeds of afflictions can all cause sorrow, and ignorance is the root. Here, only the seed of ignorance is mentioned because the nature of this unwholesome sorrow is damaged by ignorance, and once kāma-rāga (desire and passion) is abandoned, it will be relinquished. The remaining sorrows also disappear with the extinction of ignorance. Even if there is sorrow caused by vikalpa (conceptualization), it is not sahaja (innate). Abandoning desire will also relinquish the root and accompanying things of innate sorrow.
The question and answer section has three aspects. First, the lakṣaṇa (characteristics) of the sense faculties; second, explaining the duḥkha-indriya (faculty of suffering); and finally, explaining animitta (formlessness). First, in dhyāna (meditative absorption), the coarseness of the faculty of suffering has not yet been eliminated, which is guided by the ignorance of the roots of sorrow, etc. When they abandon defilement, everything ceases to operate, and coarseness is also relinquished. Even if there is longing and sorrow for the anuttara-dharma (supreme Dharma), it is also guided by ignorance, so abandoning desire will relinquish it. Since some of the faculties of suffering are not guided by delusion, they still exist even after abandoning desire. Therefore, their coarseness does not have kṣamatva (capacity). The second dhyāna can eliminate it. Question:
苦根離欲起粗重。二禪滅喜樂離下舍。粗重上地除。答苦根所依及尋伺初定有故。二禪滅。喜樂所依無別引。離染之時粗重亡 若初靜慮已斷苦根是則行者入初靜慮及第二時受所作住差別應無等者。此意說言。初定滅憂。二定滅苦。由此雖有現法樂住。遂成差別。若初定中已滅苦者。二定無別現法樂住。應無差別。經說靜慮出受差別住成差別故。又此斷受有差別故。初定尋伺不寂靜。粗重不斷滅。二定中寂靜。粗重方斷滅。若初定中。苦根已斷。此別應無 又無相等者。謂無學人所入空定。名無相心定。有漏舍種子。為煩惱縛。假名隨眠。名為粗重。入此定中說之為斷。現行無漏舍假名現纏。在定猶起。非彼諸受為煩惱染。得有隨眠。即此隨眠說名粗重。非無漏受而無種子。喜根樂根及此舍根。但說依上地者。以地增故非余。
第二與五順出離界。展轉相攝文有三。初牒釋出離言。次釋妨難。三雜釋經 由欲恚害出離即說乃至樂根出離者。欲恚害三。尋是所出離不凈慈悲。名能出離。由此三觀隨其所應。通四定有。故離四受即三出離。由色出離 即說第四靜慮舍根出離者。此得空處定離色界欲故。即是第四定舍根出離 由薩迦耶滅者。即無相心定。離三界染。最後盡時說無色界舍根出離。此後二種合名出離舍根
【現代漢語翻譯】 現代漢語譯本 『苦根』(dukkha-mūla, suffering-root)通過離欲而生起粗重(粗重, crū-bhāva, heaviness)。二禪通過滅喜樂而離下舍。粗重在上地被去除。回答：苦根所依以及尋(vitarka, initial application)伺(vicāra, sustained application)在初禪中有，因此存在。二禪滅。喜樂所依沒有其他引導。在離染之時，粗重消失。如果初靜慮已經斷除了苦根，那麼行者進入初靜慮和第二禪時，所感受的住(狀態)的差別應該沒有等同之處。這個意思是說，初禪滅憂，二禪滅苦。因此，即使有現法樂住(diṭṭhadhammasukhavihāra, pleasant abiding in the present life)，也形成了差別。如果初禪中已經滅除了苦，那麼二禪就沒有其他的現法樂住，應該沒有差別。經中說，靜慮的出離和感受的差別住形成了差別。而且，這種斷受有差別的原因是，初禪的尋伺不寂靜，粗重沒有斷滅。二禪中寂靜，粗重才斷滅。如果在初禪中，苦根已經斷除，那麼這種差別應該不存在。又沒有相等之處，指的是無學之人所進入的空定，名為無相心定(animitta-ceto-samādhi, signless concentration of mind)。有漏的舍(upekkhā, equanimity)的種子，因為煩惱的束縛，假名為隨眠(anuśaya, latent tendencies)，名為粗重。進入這種定中，說之為斷。現行的無漏舍假名為現纏(pariyuṭṭhāna, obsessions)，在定中仍然生起。不是那些感受被煩惱所染，才會有隨眠。就是這種隨眠被稱為粗重。不是無漏的感受就沒有種子。喜根(somanassa-indriya, the faculty of joy)、樂根(sukha-indriya, the faculty of pleasure)以及這種舍根，只是說依于上地，因為地(bhūmi, level)的增進，而不是其他。 第二與第五順出離界(nissaraṇadhātu, element of escape)。展轉相攝，文有三。首先是解釋出離的言語。其次是解釋妨難。第三是雜釋經文。由欲(kāma, desire)、恚(dosa, hatred)、害(vihiṃsā, harm)出離，即說乃至樂根出離，欲、恚、害這三種，尋是所出離，不凈(asubha, the foul)、慈(mettā, loving-kindness)、悲(karuṇā, compassion)名為能出離。由此三種觀想，隨其所應，通於四禪。所以離四受即是三種出離。由色(rūpa, form)出離，即說第四靜慮舍根出離。這是因為得到了空處定(ākāsānañcāyatana, sphere of infinite space)而離欲。這就是第四禪的舍根出離。由薩迦耶(satkāya, existing body)滅，即無相心定，離三界染。最後盡時說無舍根出離。這后兩種合起來名為出離舍根。
【English Translation】 English version 『Dukkha-mūla』 (suffering-root) arises with heaviness (crū-bhāva, heaviness) through detachment from desire. The second dhyana (jhāna, meditative absorption) abandons the lower equanimity (upekkhā, equanimity) by extinguishing joy and pleasure. Heaviness is removed in the higher realms. Answer: The basis of the suffering-root and initial application (vitarka, initial application) and sustained application (vicāra, sustained application) exist in the first dhyana, hence they are present. The second dhyana extinguishes. There is no other guidance for the basis of joy and pleasure. At the time of detachment from defilements, heaviness disappears. If the first meditative absorption has already eliminated the suffering-root, then when the practitioner enters the first meditative absorption and the second dhyana, the difference in the abiding (state) they experience should not have any equivalence. This means that the first dhyana extinguishes sorrow, and the second dhyana extinguishes suffering. Therefore, even if there is pleasant abiding in the present life (diṭṭhadhammasukhavihāra, pleasant abiding in the present life), a difference is formed. If suffering has already been extinguished in the first dhyana, then the second dhyana would not have any other pleasant abiding in the present life, and there should be no difference. The sutras say that the escape from meditative absorption and the difference in the abiding of feelings form a difference. Moreover, the reason why this cessation of feelings has differences is that the initial and sustained application of the first dhyana are not tranquil, and heaviness is not extinguished. Tranquility is present in the second dhyana, and heaviness is then extinguished. If the suffering-root has already been eliminated in the first dhyana, then this difference should not exist. Furthermore, the lack of equivalence refers to the signless concentration of mind (animitta-ceto-samādhi, signless concentration of mind), the empty concentration entered by those who are beyond learning. The seed of tainted equanimity (upekkhā, equanimity), due to the bondage of afflictions, is nominally called latent tendencies (anuśaya, latent tendencies), and is called heaviness. Entering this concentration is said to be abandonment. The manifest untainted equanimity is nominally called obsessions (pariyuṭṭhāna, obsessions), and still arises in concentration. It is not that those feelings are tainted by afflictions that they have latent tendencies. It is these latent tendencies that are called heaviness. It is not that untainted feelings do not have seeds. The faculty of joy (somanassa-indriya, the faculty of joy), the faculty of pleasure (sukha-indriya, the faculty of pleasure), and this faculty of equanimity are only said to rely on the higher realms because of the increase in the level (bhūmi, level), and not for other reasons. The second and fifth are in accordance with the element of escape (nissaraṇadhātu, element of escape). There are three aspects to the reciprocal inclusion of the texts. First, there is the explanation of the words of escape. Second, there is the explanation of the objections. Third, there is the miscellaneous explanation of the sutras. From escape from desire (kāma, desire), hatred (dosa, hatred), and harm (vihiṃsā, harm), it is said up to the escape from the faculty of pleasure. Desire, hatred, and harm are the three things from which one escapes. The foul (asubha, the foul), loving-kindness (mettā, loving-kindness), and compassion (karuṇā, compassion) are called the means of escape. Therefore, these three contemplations, as appropriate, are common to the four dhyanas. Thus, abandoning the four feelings is the same as the three escapes. From escape from form (rūpa, form), it is said that the fourth dhyana is the escape from the faculty of equanimity. This is because one has attained the sphere of infinite space (ākāsānañcāyatana, sphere of infinite space) and is detached from the desire for **. This is the escape from the faculty of equanimity in the fourth dhyana. From the cessation of existing body (satkāya, existing body), which is the signless concentration of mind, one is detached from the defilements of the three realms. At the final moment of cessation, it is said that there is no ** escape from the faculty of equanimity. These last two combined are called the escape from the faculty of equanimity.
順出離言有何等義等者。此中意說。凡夫有學學觀出離。非離出離。今作五觀是無學人。已能出離名順出離。果順於因出離觀故。不說凡夫有學。由作此觀出離於彼。為已出離三界欲。得無相心定。為薩迦耶滅者。說此界故 彼諸出離雖復同時者。正除害時。約修對治有差別者。依別行相及前方便位 此上唯有一類對除者。第四定舍。離色染除。唯觀于空一類對治。無色界舍。於四蘊身。別修空觀一類對治。不同前三。加行別修行相有異。雖一時斷別建立三。后二不然故無差別 云何猛利見等者。釋經中。有二十八句。初十三句離欲方便道。后與此相違下十五句。正離欲道。此經意顯。由前加行離欲道。阿羅漢身。染愛不行。眾惑不起。如紅蓮花水滴不著。故作五觀名順出離 初十三句中。初八句不著欲觀。后五句厭于欲觀 謂由觀察作意。是總句。下二作意。是別句。為欲審察煩惱斷與未斷。復更作意。觀察彼生隨順凈相。是七作意中。觀察作意相。於後對治作意觀察。名于勝事作意。數數觀察進修對治。名猛利功用作意。故此說離三界染前方便道故。說觀察作意。是加行究竟作意加行道故。由此不說了相作意等。以離欲界欲。復三界加行道。是觀察作意。義準別離三界欲。有三無間道故。觀察作意是離無色染。
【現代漢語翻譯】 現代漢語譯本： 『順出離言有何等義』等是什麼意思？這裡的意思是說，凡夫和有學者通過修習觀行來出離，但並非真正地離開了出離。現在所作的五觀是無學之人所為，他們已經能夠出離，所以稱為『順出離』，因為果順應于因的出離觀。這裡沒有說凡夫和有學者，是因為他們通過修習此觀而從欲界出離。這是爲了已經出離三界之慾，獲得無相心定，爲了薩迦耶（Sakkāya，身見）滅盡的人而說的，因為這是這個境界。 『彼諸出離雖復同時』是什麼意思？在真正去除煩惱的時候，關於修習對治法門存在差別，這是依據不同的行相和前方便位。 『此上唯有一類對除』是什麼意思？第四禪定捨棄了對色界的執著，只觀察空性，是一種對治。沒有捨棄對四蘊（色、受、想、行）之身的執著，分別修習空觀，也是一種對治。這與前三種不同，因為加行、別行和行相有所不同。雖然一時斷除，但分別建立了三種。后兩種不是這樣，所以沒有差別。 『云何猛利見』等是什麼意思？在解釋經文時，有二十八句。最初的十三句是離欲的方便道，後面的十五句與此相反，是真正的離欲道。這部經的意義在於顯示，通過前面的加行離欲道，阿羅漢（Arhat）的身體不會再有染愛，各種迷惑也不會生起，就像紅蓮花上不會沾染水滴一樣。所以，作五觀被稱為『順出離』。 最初的十三句中，前八句是不執著于慾望的觀，后五句是厭惡慾望的觀。 『謂由觀察作意』是總的概括。下面的兩個作意是分別的說明。爲了審察煩惱是否斷除，再次作意，觀察彼生隨順凈相。這是七作意中，觀察作意的相。對於後面的對治作意進行觀察，稱為『于勝事作意』。數數觀察並進修對治，稱為『猛利功用作意』。因此，這裡說的是離開三界染污的前方便道，所以說觀察作意是加行究竟作意加行道。因此，這裡沒有說了相作意等，因為離開欲界之慾，以及三界的加行道，就是觀察作意。從意義上來說，分別離開三界之慾，有三個無間道。觀察作意是離開無色界染污的。
【English Translation】 English version: What is the meaning of 'following liberation'? It means that ordinary people and those who are still learning practice contemplation to achieve liberation, but they have not truly left liberation. The five contemplations now performed are done by those who are beyond learning, who are already able to liberate themselves, so it is called 'following liberation' because the result follows the cause of the contemplation of liberation. It does not refer to ordinary people and those who are still learning, because they achieve liberation from the desire realm through practicing this contemplation. This is spoken for those who have already liberated themselves from the desires of the three realms, attained the Samadhi of no-form, and for those who have extinguished Sakkāya (self-view), because this is that realm. What does 'although those liberations are simultaneous' mean? When truly removing afflictions, there are differences regarding the practice of antidotes, based on different aspects and the stage of preliminary practices. What does 'above this, there is only one type of antidote' mean? The fourth Dhyana (meditative state) abandons attachment to the realm of form, only contemplating emptiness, which is one type of antidote. There is no abandonment of attachment to the four aggregates (form, feeling, perception, mental formations), separately practicing contemplation of emptiness, which is also one type of antidote. This is different from the previous three, because the preliminary practices, distinct practices, and aspects are different. Although they are severed at the same time, three are established separately. The latter two are not like this, so there is no difference. What does 'how to see intensely' mean? In explaining the sutra, there are twenty-eight sentences. The first thirteen sentences are the expedient path to detachment from desire, and the following fifteen sentences are the true path to detachment from desire, which is contrary to the former. The meaning of this sutra is to show that through the preliminary practice of the path to detachment from desire, the body of an Arhat (one who has attained enlightenment) will no longer have defiled love, and various delusions will not arise, just like water droplets do not stick to a red lotus flower. Therefore, performing the five contemplations is called 'following liberation'. In the first thirteen sentences, the first eight sentences are the contemplation of non-attachment to desires, and the last five sentences are the contemplation of aversion to desires. 『Namely, by observing mental activity』 is a general summary. The following two mental activities are separate explanations. In order to examine whether afflictions have been severed or not, one again engages in mental activity, observing the pure aspects that arise in accordance with it. This is the aspect of observing mental activity among the seven mental activities. Observing the subsequent antidote mental activity is called 'mental activity on superior matters'. Repeatedly observing and advancing in the practice of antidotes is called 'intense effort mental activity'. Therefore, this speaks of the preliminary path to leaving the defilements of the three realms, so it says that observing mental activity is the path of preliminary practice that culminates in mental activity. Therefore, it does not mention mental activity on characteristics, etc., because leaving the desire of the desire realm, as well as the preliminary path of the three realms, is observing mental activity. In terms of meaning, separately leaving the desire of the three realms, there are three uninterrupted paths. Observing mental activity is leaving the defilements of the formless realm.
前加行道。今說羅漢究竟離欲。作五種觀故。準此後文正斷道中。釋其心善逝。云隨住加行究竟作意時。正斷諸惑。當得究竟心妙住道。其名為善逝 云何善修謂善修習余作意故當知此說斷位及斷方便道位者謂善修習此加行究竟作意無間道斷位。及善修前觀察作意等斷方便道位。解。離現行。脫。離相縛。離系。離隨眠。是三差別。此三斷故粗重隨滅 從諸欲緣所生諸漏除欲貪者。前方便中。已遍厭故。所以除之 損匱者。生惡趣名損。乏善果名匱 于彼解脫超出離系如前次第者。解脫纏名超。解脫所緣名出。解脫隨眠名離系 謂依將得正得隨念諸欲境等者。即未來現在過去。如其次第諸欲境界也。
三因釋六出離界經文。有其四。初引證經釋。次明別除行相。三釋妨難。四釋五六界差別 是故慈等於恚害等非正對治者。顯初修行猶起我慢。疑惑未除。為令折伏。舍諸邪執。建立此界。
別除行相中有二。初約三類別除。后約六行別除 觀察究竟正道理故建立第六者。但有因果諦實所執我空。名正道理。觀察此故慢疑便滅。一恚二害三嫉四癡貪恚。菩薩地說。如次是慈悲喜捨四種對治。今言喜除不樂。即是嫉也 舍除貪恚不說癡者。以愛憎境非平等故。俱於此中而起舍行。但說除二中境順舍。略而不說實
【現代漢語翻譯】 現代漢語譯本： 前加行道。現在說阿羅漢（Arahan）究竟離欲。因為他們做了五種觀察。根據後面的經文，在正斷道中，解釋他們的心為善逝（Sugata），意思是當他們隨住加行究竟作意時，就能正確地斷除各種迷惑，並獲得究竟的心妙住道。這被稱為善逝。 什麼是善修？意思是善於修習其他的作意。應當知道，這裡說的是斷位以及斷方便道位，也就是善於修習這種加行究竟作意無間道斷位，以及善於修習前面觀察作意等斷方便道位。解釋：離現行、脫、離相縛、離系、離隨眠，這三者之間有差別。因為斷除了這三者，粗重就會隨之滅除。 從諸欲緣所生起的各種煩惱中，去除欲貪，是因為在前面的方便中，已經普遍地厭惡它了，所以要去除它。損匱：生於惡趣叫做損，缺乏善果叫做匱。對於彼解脫、超出、離系，如前面的次第：解脫纏叫做超，解脫所緣叫做出，解脫隨眠叫做離系。意思是，依據將要得到、正在得到、隨念各種慾望境等，也就是未來、現在、過去，按照次序的各種慾望境界。 用三種原因來解釋六出離界經文，有四個方面。首先引用經文來解釋，其次說明別除的行相，第三解釋妨難，第四解釋五界和六界的差別。因此，慈（Metta）對於恚害等不是真正的對治，這顯示了初修行時仍然會生起我慢，疑惑沒有消除。爲了折伏我慢，捨棄各種邪執，所以建立這個界。 別除的行相中有兩個方面。首先，按照三種類別來別除；然後，按照六種行來別除。觀察究竟正道理，所以建立第六界。只有因果諦實所執的我空，才叫做正道理。觀察這個道理，慢和疑就會消滅。一恚、二害、三嫉、四癡貪恚，《菩薩地》中說，依次是慈、悲、喜、舍四種對治。現在說喜除不樂，也就是嫉妒。舍除貪和恚，不說癡，是因為愛憎的境界不是平等的，所以都在這裡生起舍行。只說去除二中境順舍，是省略了，實際上也包括癡。
【English Translation】 English version: The preliminary practice. Now, it speaks of the ultimate detachment from desire of an Arahan (Arahan). It is because they make five kinds of observations. According to the subsequent text, in the path of correct severance, it explains their mind as Sugata (Sugata), meaning that when they dwell in the ultimate intention of the preliminary practice, they can correctly sever all delusions and attain the ultimate path of wonderful dwelling of the mind. This is called Sugata. What is good cultivation? It means being good at cultivating other intentions. It should be known that this refers to the position of severance and the position of the path of expedient severance, which is being good at cultivating this preliminary practice, the uninterrupted path of ultimate intention, and the position of severance, as well as being good at cultivating the preceding observation intention and other positions of the path of expedient severance. Explanation: separation from manifestation, release, separation from the bondage of characteristics, separation from attachment, separation from latent tendencies. There are differences among these three. Because these three are severed, the coarse and heavy will be eliminated accordingly. Among the various afflictions arising from the conditions of desires, the removal of desire and greed is because, in the preceding expedient, it has been universally detested, so it must be removed. Damage and deficiency: being born in evil realms is called damage, lacking good results is called deficiency. Regarding that liberation, transcendence, and detachment, in the preceding order: liberation from entanglement is called transcendence, liberation from the object of attachment is called emergence, liberation from latent tendencies is called detachment. It means that based on what is about to be obtained, what is being obtained, and what is being recollected, such as various desire realms, that is, the future, present, and past, in order, the various desire realms. Using three reasons to explain the Sutra of the Six Realms of Escape, there are four aspects. First, quoting the sutra to explain, second, explaining the characteristics of separate removal, third, explaining the objections, and fourth, explaining the differences between the five realms and the six realms. Therefore, loving-kindness (Metta) towards hatred and harm is not a true antidote. This shows that in the initial practice, arrogance still arises, and doubts have not been eliminated. In order to subdue arrogance and abandon various wrong attachments, this realm is established. There are two aspects to the characteristics of separate removal. First, removing separately according to three categories; then, removing separately according to six practices. Observing the ultimate correct principle, therefore establishing the sixth realm. Only the emptiness of self grasped by the truth of cause and effect is called the correct principle. Observing this principle, arrogance and doubt will be eliminated. One hatred, two harm, three jealousy, four ignorance, greed, and hatred. In the Bodhisattva Bhumi, it is said that they are, in order, the four antidotes of loving-kindness, compassion, joy, and equanimity. Now, saying that joy removes displeasure is jealousy. Abandoning greed and hatred, not mentioning ignorance, is because the realms of love and hate are not equal, so the practice of equanimity arises here. Only saying that removing the two middle realms in accordance with equanimity is an omission, but it actually includes ignorance.
亦除癡 若離我慢于自解脫者。不執我慢離慢執轉。名為解脫。于所證諦寶等中。便無疑惑。
釋妨難云 此諸出離定能出離一切恚等者。謂有難言。修慈等六。定離恚等六種所除。何故前說是故慈等於恚害等非正斷除。今釋之云。此諸出離。修習滿位。定能出離一切恚等。前方便時。不善修故。恚等過失容可現行。由此前言非正對除 初之四種天住所攝等者。慈悲二種。通依禪修。名為天住。別依無量修。名為梵住。
第四釋離諸過失名出離依中有三初標出離依有四種。二隨別釋行相所由。三結四種四時得失 第二文有二。初標因四人有別建立四種。后廣釋行相 因其諂詐說法是依非數取趣等者。有諂詐者計師為勝。睹相威儀遂便依學。今令依法不依於人。要與彼論。分別抉擇自方證知。非近於人而便證知。
即於此中復有差別者。重釋前依。佛順世俗有二種言辭。一人。二法。今令依法不依於人。不可聞佛隨人之言。便亦依人。佛順世俗言辭。不應依執故 法又二種下。釋第二依。因順世間。說于文字。以詮義理。不應但聞順世文字。即為究竟。故令依義 佛所說經或有了義等者。釋第三依。雖令依義。不得隨自見取之為勝故。依了義經。了義四重如章中釋 世尊或時宣說依趣等者。釋第四依
【現代漢語翻譯】 現代漢語譯本 亦能去除愚癡。如果遠離我慢，對於自我解脫的人來說，不執著於我慢，脫離我慢的束縛，就叫做解脫。對於所證悟的真諦（諦寶，Satya-ratna）等等，便不會再有疑惑。
解釋妨難說：『這些出離（Nihsarana）禪定能夠出離一切嗔恚等等。』這是因為有人質疑說：修習慈心等等六種禪定，能夠去除嗔恚等等六種煩惱。為什麼之前說慈心等等對於嗔恚損害等等並非真正的斷除？現在解釋說：這些出離禪定，修習圓滿時，必定能夠出離一切嗔恚等等。在方便修習的階段，因為沒有好好修習，嗔恚等等過失有可能還會出現。因此之前說並非真正的對治。
最初的四種屬於天住所攝等等：慈心和悲心兩種，通用於依靠禪定修習，稱為天住（divya-vihara）。特別依靠無量心修習，稱為梵住（brahma-vihara）。
第四部分解釋遠離各種過失名為出離所依，其中有三點：首先標明出離所依有四種；其次分別解釋行相和原因；最後總結四種所依在不同時期的得失。第二部分分為兩點：首先標明因為四種人而分別建立四種所依；然後廣泛解釋行相。因為有人諂媚虛詐，說法是依靠非真實修行者等等：有些人諂媚虛詐，認為老師是殊勝的，看到老師的相貌威儀就依附學習。現在要讓他們依法不依人，要和他們辯論，分別抉擇，自己去驗證瞭解，而不是靠近某個人就能驗證瞭解。
即於此中復有差別：重新解釋前面的所依。佛陀順應世俗有兩種言辭：一是人，二是法。現在要依法不依人，不能因為聽到佛陀順應人的言辭，就也依附於人。佛陀順應世俗的言辭，不應該執著依靠。法又有兩種：解釋第二種所依。因為順應世間，所以說文字，用文字來詮釋義理，不應該只聽順應世間的文字，就認為是究竟，所以要依義。佛所說的經典，或者有了義等等：解釋第三種所依。雖然要依義，但不能隨便按照自己的見解來取捨，認為自己的見解殊勝，所以要依了義經。了義有四重含義，如章節中所解釋的。世尊有時宣說依趣等等：解釋第四種所依。
【English Translation】 English version It also eliminates ignorance. If one is free from arrogance, for those who are self-liberated, not clinging to arrogance, and turning away from the attachment to arrogance, is called liberation. Regarding the truths (Satya-ratna) that have been realized, there will be no more doubts.
Explaining the objection: 'These Nihsarana (deliverance) samadhis are able to deliver from all anger, etc.' This is because someone questions: Cultivating loving-kindness, etc., six samadhis, can remove anger, etc., six afflictions. Why was it said before that loving-kindness, etc., are not the true elimination of anger and harm, etc.? Now it is explained: These Nihsarana samadhis, when cultivated to perfection, will surely deliver from all anger, etc. In the stage of preliminary practice, because of not cultivating well, the faults of anger, etc., may still appear. Therefore, it was said before that it is not the true antidote.
The first four belong to the divine abodes, etc.: Loving-kindness and compassion, both are commonly practiced relying on samadhi, called divya-vihara (divine abodes). Especially relying on immeasurable minds to cultivate, called brahma-vihara (brahma abodes).
The fourth part explains that being free from various faults is called reliance on deliverance, which has three points: First, it indicates that there are four types of reliance on deliverance; second, it explains the characteristics and reasons separately; and finally, it summarizes the gains and losses of the four types of reliance in different periods. The second part is divided into two points: First, it indicates that four types of reliance are established separately because of four types of people; then, it broadly explains the characteristics. Because some people are flattering and deceitful, saying that relying on non-genuine practitioners, etc.: Some people are flattering and deceitful, thinking that the teacher is superior, and they attach themselves to learning when they see the teacher's appearance and demeanor. Now, they should be made to rely on the Dharma and not on people. They should debate with them, distinguish and decide, and verify and understand for themselves, rather than verifying and understanding by being close to someone.
There are further differences in this: Re-explaining the previous reliance. The Buddha has two kinds of speech in accordance with worldly customs: one is person, and the other is Dharma. Now, one should rely on the Dharma and not on the person. One cannot rely on the person just because one hears the Buddha's words in accordance with the person. The Buddha's words in accordance with worldly customs should not be clung to. The Dharma also has two kinds: explaining the second reliance. Because it is in accordance with the world, words are spoken, and words are used to explain the meaning. One should not think that it is ultimate just by hearing the words in accordance with the world, so one should rely on the meaning. The sutras spoken by the Buddha, or have definitive meaning, etc.: explaining the third reliance. Although one should rely on the meaning, one cannot arbitrarily choose according to one's own views and think that one's own views are superior, so one should rely on the definitive meaning sutras. The definitive meaning has four levels of meaning, as explained in the chapter. The World Honored One sometimes proclaims reliance on refuge, etc.: explaining the fourth reliance.
。人天因說識。涅槃因說智。了義經中為初修說識。為久修說智。有聞初修便執為極。今為遮此故說依智。取究竟故。
第三結中 略依四時失不失故者。得法時。依法智生。不依於人。任持時義。可文持。非文義持陀羅尼故。觀察義時。依了義非不了義。疑智生故 法隨法行時。法謂滅諦。隨法謂道諦。修出離道時。依智不識。此上四依。從初行至後行。從粗修習至細修習。究竟成滿。如是次第。
複次已說安立當知於此等者。前頌五門云。總標與安立作意相差別。攝諸經宗要最後眾雜義。已解總標安立。下第三段。合釋作意及相二門。此中所緣。即是相故。文分為三。初標起。次別釋。后通辨。此初也。
別釋中。初釋作意。后釋所緣。初中有三。初標列七作意。四十作意名。次別釋四十作意行相。后以七作意。與四十作意相攝。七作意相。如下三十三卷。三複次廣釋其相。並與四對治相攝。對法第九亦爾。第二十八二十九。說七作意與四作意。三種瑜伽等相攝。皆廣如彼。恐繁不述。
四十作意為十二類。一初二教義。二四念住。三二假實。四凡聖三類。五斷初中后三類。六觀止二類。七有空二類。八六類修證離染。九四道。十四位修。十一四類慧定。離障而得自在。十二四類三乘因
【現代漢語翻譯】 現代漢語譯本：人天是因為『識』（vijñāna）而說的，涅槃是因為『智』（jñāna）而說的。在了義經中，為初學者說『識』，為久修者說『智』。有人聽聞為初學者說『識』，便執著於此，認為這是最高的。現在爲了遮止這種錯誤，所以說要依『智』，才能取得究竟的果位。
第三部分總結中，略微依據四種時機來說明失與不失的原因：在得法時，要依法生起智慧，而不是依賴於人。在任持法義時，可以通過文字來保持，但不能通過文字來保持陀羅尼（dhāraṇī）的意義。在觀察法義時，要依據了義經，而不是不了義經，這樣才能生起正確的智慧。在法隨法行時，『法』指的是滅諦（nirodha-satya），『隨法』指的是道諦（mārga-satya）。在修習出離之道時，要依『智』而不是『識』。以上四種依靠，是從初行到後行，從粗略的修習到細緻的修習，最終究竟圓滿的次第。
再次，已經說了安立，應當知道關於這些等等。前面的頌文五個方面說：總標和安立，作意和相，差別，攝取諸經的宗要，最後是各種雜義。已經解釋了總標和安立，下面第三段，合併解釋作意和相兩個方面。這裡所緣的，就是相。文章分為三部分：首先是標起，其次是分別解釋，最後是通盤辨析。這是第一部分。
在分別解釋中，首先解釋作意，然後解釋所緣。在解釋作意中，有三個部分：首先是標列七作意和四十作意的名稱，其次是分別解釋四十作意的行相，最後是用七作意來攝取四十作意的相。七作意的相，在下面的第三十三卷。三次是廣泛地解釋它的相，並且與四種對治相攝。對法第九也是這樣。第二十八和二十九卷，說七作意與四作意，三種瑜伽等等相攝。都詳細地像那裡所說。恐怕繁瑣，所以不敘述。
四十作意分為十二類：第一是最初的兩種教義，第二是四念住（smṛtyupasthāna），第三是兩種假和實，第四是凡夫和聖人三類，第五是斷除初、中、后三類，第六是觀和止兩類，第七是有和空兩類，第八是六類修證離染，第九是四道（mārga），第十是四位修，第十一是四類慧和定，遠離障礙而得到自在，第十二是四類三乘的因。
【English Translation】 English version: The 'vijñāna' (consciousness) is spoken of in relation to humans and devas, while 'jñāna' (wisdom) is spoken of in relation to nirvāṇa. In definitive sūtras, 'vijñāna' is taught for beginners, and 'jñāna' is taught for those who have practiced for a long time. Some, upon hearing that 'vijñāna' is taught for beginners, cling to it as the ultimate. Now, to prevent this error, it is said that one should rely on 'jñāna' to attain the ultimate fruit.
In the third concluding section, the reasons for loss and non-loss are briefly explained based on four times: When attaining the Dharma, wisdom should arise based on the Dharma, not relying on a person. When maintaining the meaning, it can be maintained through the text, but the meaning of dhāraṇī cannot be maintained through the text. When observing the meaning, one should rely on definitive sūtras, not non-definitive sūtras, so that correct wisdom can arise. When practicing Dharma in accordance with Dharma, 'Dharma' refers to nirodha-satya (the truth of cessation), and 'in accordance with Dharma' refers to mārga-satya (the truth of the path). When practicing the path of liberation, one should rely on 'jñāna' not 'vijñāna'. The above four reliances are the order from the initial practice to the later practice, from coarse practice to fine practice, ultimately achieving complete fulfillment.
Furthermore, having spoken of establishment, it should be known regarding these and so on. The previous verse mentioned five aspects: the general statement and establishment, attention and characteristics, differences, the essence of the sūtras being gathered, and finally, various miscellaneous meanings. The general statement and establishment have already been explained. The third section below combines and explains the two aspects of attention and characteristics. What is cognized here is the characteristic. The text is divided into three parts: first, the initial statement; second, the separate explanation; and third, the comprehensive analysis. This is the first part.
In the separate explanation, first attention is explained, then what is cognized is explained. In explaining attention, there are three parts: first, the names of the seven attentions and forty attentions are listed; second, the characteristics of the forty attentions are separately explained; and third, the seven attentions are used to encompass the forty attentions. The characteristics of the seven attentions are in the thirty-third volume below. The third time is a broad explanation of its characteristics, and it is encompassed by the four antidotes. The ninth book of Abhidharma is also like this. Volumes twenty-eight and twenty-nine say that the seven attentions are encompassed by the four attentions, the three yogas, and so on. All are described in detail there. Fearing prolixity, they are not narrated.
The forty attentions are divided into twelve categories: first, the initial two teachings; second, the four smṛtyupasthāna (foundations of mindfulness); third, the two kinds of false and real; fourth, the three categories of ordinary people and sages; fifth, the three categories of cutting off the beginning, middle, and end; sixth, the two categories of observation and cessation; seventh, the two categories of existence and emptiness; eighth, the six categories of cultivation and realization, leaving defilement; ninth, the four mārga (paths); tenth, the four stages of cultivation; eleventh, the four categories of wisdom and samādhi (concentration), being free from obstacles and attaining freedom; twelfth, the four categories of the causes of the three vehicles.
果。所有作意。初四類為一通因。后八類唯在有學無學。為一別因。此作意體即遍行數。修定慧時。作意用增故。對法說作意增長利益者。謂善順奢摩他。毗缽舍那故。然今此中。修定之時作意最勝。對法亦言。作意者謂於一境持心令住故。于等引地。明四十作意。雖此作意通定及散。多分依彼定位修故 緣法。謂聞慧 緣義。謂思修者。各依多緣非境唯爾。聞少緣義修亦緣教故 勝解作意者。對法第十一云。一向世間作意 真實作意者。對法雲。一向出世間。及此後所得作意。即本智后智。此中所言 以自相共相思惟諸法者。即后得智。緣真如理是根本智 遍知作意。遠加行道 正斷作意。近加行道。及無間道 已斷作意。謂餘二道 有分別無分別影像作意者。分別體境。即三界心心所。以分別名攝三界法。五法之中。相名分別之分別也。此二作意。境體是一。觀止別故分為二種也。對法第十一說。有分別影像所緣者。謂勝解作意定慧所緣境。無分別影像所緣者。謂真實作意定慧所緣境。彼依有漏作意止觀。名有分別影像。體是虛妄分別故。無漏止觀名無分別影像。體非虛妄故。此中依所緣境。名分別體。能緣止觀。分成二種。故不相違 事邊際。所作成辨。與對法及下二十六相違。至彼當釋 事邊際所緣作意。所
【現代漢語翻譯】 現代漢語譯本：所有作意（manasikara，心理活動）。最初的四類作意是一種普遍的原因。後面的八類作意只存在於有學（saiksa，還在學習的修行者）和無學（asiksa，已經完成學習的修行者）的聖者中，是一種特殊的原因。這種作意的本體就是遍行心所（sarvatraga cetasika，普遍存在的心理因素）。在修習禪定和智慧時，作意的作用會增強，因此《阿毗達磨》（Abhidharma）說作意的增長有利益，指的是能夠更好地順應奢摩他（samatha，止）和毗缽舍那（vipasyana，觀）。然而，在這裡，修習禪定時作意最為殊勝。《阿毗達磨》也說，作意是指使心專注於一個對象。《瑜伽師地論》在等引地（samahita-bhumi，禪定狀態）中闡明了四十種作意。雖然這種作意可以通於禪定和散亂，但大部分是依據禪定來修習的。 緣法（dharma，佛法）。指的是聞慧（suta-maya-prajna，聽聞佛法后產生的智慧）。緣義（artha，意義）。指的是思慧（cinta-maya-prajna，思考佛法后產生的智慧）和修慧（bhavana-maya-prajna，通過修行產生的智慧）。各自依據多種因緣，並非只是如此。聽聞佛法時也會涉及意義，修行時也會涉及教法。 勝解作意（adhimoksa-manasikara，通過勝解產生的作意）。《阿毗達磨》第十一卷說，這是一種完全世間的作意。真實作意（yathabhuta-manasikara，如實作意）。《阿毗達磨》說，這是一種完全出世間的作意，以及此後的后得智（prsthalabdha-jnana，證悟后獲得的智慧）所產生的作意，即根本智（mula-jnana，根本的智慧）之後的智慧。這裡所說的以自相（svalaksana，事物自身的特性）和共相（samanya-laksana，事物共同的特性）思惟諸法，就是后得智。緣于真如理（tathata，事物的真實本性）是根本智。 遍知作意（parijnana-manasikara，完全瞭解的作意）。是遠加行道（dura-prayoga-marga，遠離的預備階段）。正斷作意（samyak-pradhana-manasikara，正確的斷除的作意）。是近加行道（nikata-prayoga-marga，接近的預備階段）和無間道（anantara-marga，無間斷的道路）。已斷作意（pradhana-manasikara，已經斷除的作意）。指的是其餘二道（指解脫道和勝道）。 有分別影像作意（savikalpa-pratibimba-manasikara，有分別的影像作意）和無分別影像作意（nirvikalpa-pratibimba-manasikara，無分別的影像作意）。分別的本體和境界，就是三界（trayo dhatavah，欲界、色界、無色界）的心和心所。以『分別』這個名稱來涵蓋三界之法。五法（panca-dharma，名、相、分別、正智、如如）之中，相（lakshana，相狀）被稱為『分別』的分別。這兩種作意的境界和本體是一樣的，因為觀和止的不同，所以分為兩種。《阿毗達磨》第十一卷說，有分別影像所緣（savikalpa-pratibimba-alambana，有分別影像所緣的對象），指的是勝解作意所緣的禪定和智慧的境界。無分別影像所緣（nirvikalpa-pratibimba-alambana，無分別影像所緣的對象），指的是真實作意所緣的禪定和智慧的境界。前者依據有漏（sasrava，有煩惱）的作意止觀，稱為有分別影像，本體是虛妄分別（abhuta-parikalpa，虛假的分別）。無漏（anasrava，無煩惱）的止觀稱為無分別影像，本體不是虛妄的。這裡依據所緣的境界，稱為分別的本體。能緣的止觀，分成兩種，所以不相違背。 事邊際（vastu-paryanta，事物最終的界限）。所作成辨（krtya-nirvartana，所作的事情完成）。與《阿毗達磨》以及下文的二十六相違背，到那裡再解釋。事邊際所緣作意（vastu-paryanta-alambana-manasikara，以事物最終界限為所緣的作意）。所
【English Translation】 English version: All manasikara (mental activity). The first four types of manasikara are a common cause. The latter eight types of manasikara exist only in the saiksa (those still learning, trainees) and asiksa (those who have completed learning, the perfected ones), and are a specific cause. The essence of this manasikara is the sarvatraga cetasika (ubiquitous mental factors). When practicing samatha (calm abiding) and vipasyana (insight), the function of manasikara increases, so the Abhidharma says that the increase of manasikara is beneficial, referring to being able to better accord with samatha and vipasyana. However, here, manasikara is most excellent when practicing samadhi. The Abhidharma also says that manasikara refers to keeping the mind focused on one object. The Yogacarabhumi-sastra clarifies forty types of manasikara in the samahita-bhumi (state of samadhi). Although this manasikara can be common to both samadhi and distraction, it is mostly practiced based on samadhi. Dharma (the teachings). Refers to suta-maya-prajna (wisdom arising from hearing the Dharma). Artha (meaning). Refers to cinta-maya-prajna (wisdom arising from thinking about the Dharma) and bhavana-maya-prajna (wisdom arising from cultivation). Each relies on multiple conditions, not just these. Hearing the Dharma also involves meaning, and cultivation also involves the teachings. Adhimoksa-manasikara (manasikara arising from conviction). The eleventh book of the Abhidharma says that this is a completely mundane manasikara. Yathabhuta-manasikara (manasikara as it is). The Abhidharma says that this is a completely supramundane manasikara, as well as the manasikara arising from prsthalabdha-jnana (wisdom attained after enlightenment), which is the wisdom after mula-jnana (fundamental wisdom). What is said here about contemplating dharmas with svalaksana (own-characteristic) and samanya-laksana (common-characteristic) is prsthalabdha-jnana. Focusing on tathata (suchness) is mula-jnana. Parijnana-manasikara (manasikara of complete understanding). Is the dura-prayoga-marga (distant preparatory path). Samyak-pradhana-manasikara (manasikara of correct exertion). Is the nikata-prayoga-marga (near preparatory path) and anantara-marga (path of immediate succession). Pradhana-manasikara (manasikara of exertion). Refers to the remaining two paths (the path of liberation and the path of excellence). Savikalpa-pratibimba-manasikara (manasikara of image with discrimination) and nirvikalpa-pratibimba-manasikara (manasikara of image without discrimination). The essence and object of discrimination are the mind and mental factors of the trayo dhatavah (three realms: desire realm, form realm, formless realm). The name 'discrimination' encompasses the dharmas of the three realms. Among the panca-dharma (five dharmas: name, form, discrimination, correct knowledge, suchness), lakshana (characteristics) is called the 'discrimination' of discrimination. The object and essence of these two types of manasikara are the same, but they are divided into two types because of the difference between vipasyana and samatha. The eleventh book of the Abhidharma says that savikalpa-pratibimba-alambana (object of image with discrimination) refers to the object of samatha and vipasyana focused on by adhimoksa-manasikara. Nirvikalpa-pratibimba-alambana (object of image without discrimination) refers to the object of samatha and vipasyana focused on by yathabhuta-manasikara. The former, based on sasrava (with outflows) manasikara samatha and vipasyana, is called image with discrimination, and its essence is abhuta-parikalpa (false discrimination). Anasrava (without outflows) samatha and vipasyana is called image without discrimination, and its essence is not false. Here, based on the object focused on, it is called the essence of discrimination. The samatha and vipasyana that can focus are divided into two types, so there is no contradiction. Vastu-paryanta (ultimate limit of things). Krtya-nirvartana (accomplishment of what needs to be done). Contradicts the Abhidharma and the twenty-six below, which will be explained there. Vastu-paryanta-alambana-manasikara (manasikara with the ultimate limit of things as the object). What
作成辨所緣作意者。此有兩釋。一釋同對法。謂初是盡所有性。如所有性。盡所有性。謂蘊界處諸法體事。唯爾所故。如所有性。謂四聖諦十六行真如。一切行無常。一切行苦。一切法無我。涅槃寂靜。空無愿無相。此唯諦理。或以諦門。或以行門。或以諸法嗢柁喃門。或以解脫門。於前蘊界處。以義差別。了知道理。名如所有性。所作成就體即轉依。即顯初體。盡所有性。唯后得智。如所有性。通本后智。所作成就。即菩提涅槃二種轉依。此中事邊際所緣。身受心法。即盡所有及如所有。所作成辨。即二轉依 謂我思惟如此如此。是后得智緣法自性 若我思惟如是如是者。是后得智緣法差別 當有如此如此。是根本智證自性 當辨如是如是者。是無分別智證差別。雖真如性非法差別。由加行作二別行。正智隨印證之。亦說為二 或我思惟如此如此。謂后得智因 若我思惟如是如是。本智因 當有如此如此。是后智果 當辨如是如是。是本智果。此上總顯菩提轉依。清凈所緣是涅槃轉依。此解雖順對法。不順下與七種相攝 第二解云。此與對法所望不同。事邊際者。謂緣現在身受心法事理邊際所作成辨者。謂現所作當辨事理。此有三釋。一云。我思惟如此如此者。是散心所緣若我思惟如是如是者。是定心所緣。由作此
【現代漢語翻譯】 現代漢語譯本： 關於『作成辨所緣作意』（Manasikara of accomplishing and distinguishing the object）的解釋，這裡有兩種說法。第一種說法與《阿毗達磨》（Abhidharma）相同，認為最初是『盡所有性』（as it exists entirely）和『如所有性』（as it exists accordingly）。『盡所有性』是指蘊（skandha，構成要素）、界（dhatu，感官領域）、處（ayatana，感官來源）等諸法的體性和事相，僅限於此。『如所有性』是指四聖諦（cattyari-arya-satyani，四種高貴的真理）的十六行相真如（tathata，實相），即一切行無常（anicca，impermanence）、一切行苦（duhkha，suffering）、一切法無我（anatman，non-self），以及涅槃寂靜（nirvana-shanti，寂滅的涅槃）、空（shunyata，emptiness）、無愿（apranihita，wishlessness）、無相（animitta，signlessness）。這僅僅是真理的道理，或者通過真理之門，或者通過行相之門，或者通過諸法嗢柁喃門（udana，自說偈），或者通過解脫門，在前述的蘊、界、處中，以意義的差別，瞭解道理，稱為『如所有性』。所作成就的體性就是轉依（ashraya-paravrtti，轉化所依），即顯現最初的體性。『盡所有性』唯是后得智（prsthalabdha-jnana，獲得之後的智慧），『如所有性』通達根本智（mula-jnana，根本智慧）和后得智。所作成就，即菩提（bodhi，覺悟）和涅槃兩種轉依。這裡的事邊際所緣，即身（kaya，身體）、受（vedana，感受）、心（citta，心識）、法（dharma，法則），就是『盡所有』和『如所有』。所作成辨，即兩種轉依。也就是說，『我思惟如此如此』，是后得智緣法自性（svalaksana，自性）。『若我思惟如是如是』，是后得智緣法差別（vishesha，差別）。『當有如此如此』，是根本智證自性。『當辨如是如是』，是無分別智（nirvikalpa-jnana，無分別智慧）證差別。雖然真如的體性沒有法的差別，但由於加行（prayoga，修行）而產生兩種差別行相，正智（samyak-jnana，正見智慧）隨之印證，也說是兩種差別。或者說，『我思惟如此如此』，是后得智的因。『若我思惟如是如是』，是根本智的因。『當有如此如此』，是后得智的果。『當辨如是如是』，是根本智的果。以上總共顯示菩提轉依。清凈所緣是涅槃轉依。這種解釋雖然順應《阿毗達磨》，但不符合下文與七種相的攝屬關係。 第二種解釋說，這與《阿毗達磨》所期望的不同。『事邊際』是指緣現在身、受、心、法的事理邊際。『所作成辨』是指現在所作和應當辨別的事理。這裡有三種解釋。一種說法是，『我思惟如此如此』，是散心（vikshipta-citta，散亂的心）所緣。『若我思惟如是如是』，是定心（samahita-citta，專注的心）所緣。由於作此...
【English Translation】 English version: Regarding the 'Manasikara of accomplishing and distinguishing the object', there are two explanations. The first explanation is the same as in the Abhidharma, considering the initial state as 'as it exists entirely' (yathavad-avasthita) and 'as it exists accordingly' (yathavasthita). 'As it exists entirely' refers to the nature and phenomena of all dharmas such as skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), limited to these. 'As it exists accordingly' refers to the sixteen aspects of suchness (tathata) of the Four Noble Truths (cattyari-arya-satyani), namely, all conditioned things are impermanent (anicca), all conditioned things are suffering (duhkha), all dharmas are without self (anatman), and nirvana is peace (nirvana-shanti), emptiness (shunyata), wishlessness (apranihita), signlessness (animitta). This is merely the principle of truth, either through the gate of truth, or through the gate of aspects, or through the gate of the udana (spontaneous utterances) of dharmas, or through the gate of liberation. In the aforementioned skandhas, dhatus, and ayatanas, understanding the principle through the difference in meaning is called 'as it exists accordingly'. The nature of what is accomplished is the transformation of the basis (ashraya-paravrtti), which manifests the initial nature. 'As it exists entirely' is solely the subsequent wisdom (prsthalabdha-jnana), while 'as it exists accordingly' comprehends both the fundamental wisdom (mula-jnana) and the subsequent wisdom. What is accomplished is the two transformations of the basis, namely bodhi (enlightenment) and nirvana. Here, the object of the limit of phenomena, namely kaya (body), vedana (feeling), citta (mind), and dharma (law), is 'as it exists entirely' and 'as it exists accordingly'. What is accomplished and distinguished is the two transformations of the basis. That is to say, 'I think thus and thus' is the self-nature (svalaksana) of the dharma cognized by subsequent wisdom. 'If I think thus and thus' is the difference (vishesha) of the dharma cognized by subsequent wisdom. 'There should be thus and thus' is the self-nature realized by fundamental wisdom. 'To distinguish thus and thus' is the difference realized by non-conceptual wisdom (nirvikalpa-jnana). Although the nature of suchness has no difference in dharmas, due to the practice (prayoga), two different aspects of practice arise, and correct wisdom (samyak-jnana) confirms them accordingly, and they are also said to be two differences. Or, 'I think thus and thus' is the cause of subsequent wisdom. 'If I think thus and thus' is the cause of fundamental wisdom. 'There should be thus and thus' is the result of subsequent wisdom. 'To distinguish thus and thus' is the result of fundamental wisdom. The above collectively reveals the transformation of the basis of bodhi. The pure object is the transformation of the basis of nirvana. Although this explanation aligns with the Abhidharma, it does not conform to the relationship of inclusion with the seven aspects mentioned below. The second explanation says that this differs from what is expected in the Abhidharma. 'The limit of phenomena' refers to the limit of the phenomena and principles of the present body, feeling, mind, and dharma. 'What is accomplished and distinguished' refers to the phenomena and principles that are currently being done and should be distinguished. There are three explanations here. One explanation is that 'I think thus and thus' is the object of the distracted mind (vikshipta-citta). 'If I think thus and thus' is the object of the concentrated mind (samahita-citta). Because of doing this...
散心思故。究竟當有如此如此決斷果遂。作是定心思故。究竟當辨決斷果遂二云思惟如此如此者。是緣本質相。由此思故。當有如此如此決斷果遂若我思惟如是如是者。是緣影像相。由此思故。當辨如是如是決斷果遂三云謂我思惟如此如此者。是緣法自性。由此思故。當有如此如此決斷果遂若我思惟如是如是者。是緣法差別義。由此思故。當辨如是如是決斷果遂此上總顯有為成辨。雖違對法。與下七相攝文相順。及緣清凈所緣作意者。此有二釋。一云緣真如作意。二云緣此無漏作意。以為所緣故。云緣清凈所緣作意也 勝解思擇作意者。謂最初思擇諸法者。此是思慧 奢摩他而為上首者。依等引位勝解思擇 寂靜作意謂最初安心於內者。此思慧位等持安心 毗缽奢那而為上首者。謂修慧位所修等引 由勝解思擇作意故凈修智見者。慧為方便。慧成滿故 由寂靜作意故生長輕安者。定為方便定成滿故 一分具分修作意故於諸蓋中心得解脫由無間殷重作意故於諸結中心得解脫者。五蓋九結。實通現種。現行相增。今偏說為蓋。種子難斷。相沉細故。今偏說為結。故說別斷 對治作意。攝無間解脫道 順清凈及觀察。近邊二勝進道。或清凈智。非四道攝 六隨念者。謂唸佛法等。如菩薩地說 自然運轉作意者謂於四時一得作
【現代漢語翻譯】 現代漢語譯本：因為散亂的心思，最終應當有如此這般的決斷和結果的成就。因為作出這樣的決定心思，最終應當能夠辨別決斷和結果的成就。二云：思惟如此這般的事物，是緣於事物的本質相。因為這樣的思惟，應當有如此這般的決斷和結果的成就；如果我思惟像這樣像那樣的事物，是緣於事物的影像相。因為這樣的思惟，應當能夠辨別像這樣像那樣的決斷和結果的成就。三云：所謂我思惟如此這般的事物，是緣於法的自性。因為這樣的思惟，應當有如此這般的決斷和結果的成就；如果我思惟像這樣像那樣的事物，是緣於法的差別義。因為這樣的思惟，應當能夠辨別像這樣像那樣的決斷和結果的成就。以上總的顯示了有為法的成就和辨別。雖然與《對法論》有所違背，但與下面的七種作意相攝的文義相順。以及緣清凈所緣作意，這裡有兩種解釋：一種說法是緣于真如（Tathata，事物的真實本性）作意；另一種說法是緣于這無漏（Anasrava，沒有煩惱）作意，作為所緣的境，所以稱為緣清凈所緣作意。 勝解思擇作意，是指最初思擇諸法的人，這是思慧（thinking wisdom）。奢摩他（Samatha，止）作為首要，是依于等引（Samadhi，禪定）位的勝解思擇。寂靜作意，是指最初安心於內心的人，這是思慧位中的等持（equanimity）安心。毗缽奢那（Vipassana，觀）作為首要，是指修慧位所修的等引。由於勝解思擇作意，能夠清凈修習智見，這是以智慧為方便，智慧圓滿的緣故。由於寂靜作意，能夠生長輕安（Prasrabdhi，身心輕快安適），這是以禪定為方便，禪定圓滿的緣故。一分具分修作意，因此在諸蓋（Nivarana，覆蓋真性的煩惱）中心得解脫；由於無間殷重作意，因此在諸結（Samyojana，煩惱的束縛）中心得解脫。五蓋（五種蓋覆心性的煩惱）和九結（九種煩惱的束縛），實際上貫通現行和種子，現行之相增盛，所以現在偏說為蓋；種子難以斷除，相狀沉細，所以現在偏說為結。因此說分別斷除。 對治作意，包含無間道（Anantarya-marga，無間斷地斷除煩惱的道路）和解脫道（Vimukti-marga，從煩惱中解脫的道路）。順清凈和觀察，是近邊道（Samprayoga-marga，加行道）和勝進道（Adhimukti-marga，勝解道）。或者清凈智，不被四道所包含。六隨念，是指唸佛（Buddha，覺悟者）、法（Dharma，佛法）等，如《菩薩地持經》所說。自然運轉作意，是指在四個時辰中一旦獲得作意。
【English Translation】 English version: Therefore, due to scattered thoughts, there should ultimately be such and such decisive results and accomplishments. Because of making such a determined thought, one should ultimately be able to discern decisive results and accomplishments. The second cloud: contemplating such and such things is based on the essence aspect of things. Because of such thinking, there should be such and such decisive results and accomplishments; if I contemplate things like this and like that, it is based on the image aspect of things. Because of such thinking, one should be able to discern such and such decisive results and accomplishments. The third cloud: what I contemplate as such and such things is based on the self-nature of the Dharma (law, teaching). Because of such thinking, there should be such and such decisive results and accomplishments; if I contemplate things like this and like that, it is based on the differential meaning of the Dharma. Because of such thinking, one should be able to discern such and such decisive results and accomplishments. The above generally shows the accomplishment and discernment of conditioned Dharmas (Samskrta-dharma, conditioned phenomena). Although it contradicts the Abhidharma (Buddhist philosophical texts), it is consistent with the meaning of the text that encompasses the following seven mental activities. As well as focusing on the pure object of attention, there are two interpretations here: one says it is focusing on Tathata (suchness, the true nature of things); the other says it is focusing on this Anasrava (non-outflow, without defilements) mental activity, taking it as the object of attention, hence it is called focusing on the pure object of attention. The mental activity of ascertainment and discrimination refers to those who initially discriminate Dharmas, this is thinking wisdom. Samatha (tranquility) as the foremost, is based on the ascertainment and discrimination in the state of Samadhi (concentration). The mental activity of tranquility refers to those who initially settle their minds internally, this is equanimity and peace of mind in the state of thinking wisdom. Vipassana (insight) as the foremost, refers to the Samadhi cultivated in the state of cultivating wisdom. Because of the mental activity of ascertainment and discrimination, one can purify and cultivate wisdom and insight, this is because wisdom is the means, and wisdom is fulfilled. Because of the mental activity of tranquility, one can grow Prasrabdhi (ease, lightness and comfort), this is because Samadhi is the means, and Samadhi is fulfilled. Because of the mental activity of cultivating a part or the whole, one gains liberation from the Nivarana (hindrances, obstacles) in the mind; because of the uninterrupted and earnest mental activity, one gains liberation from the Samyojana (fetters, bonds) in the mind. The five Nivarana (five hindrances) and nine Samyojana (nine fetters) actually penetrate the present and the seeds, the appearance of the present is increasing, so now it is generally said to be hindrances; the seeds are difficult to cut off, and the appearance is subtle, so now it is generally said to be fetters. Therefore, it is said to be separately cut off. The mental activity of counteracting includes the Anantarya-marga (path of immediate consequence, the path of no interval) and the Vimukti-marga (path of liberation). Following purity and observation are the Samprayoga-marga (path of preparation, the path of application) and the Adhimukti-marga (path of superior intention, the path of decisive knowledge). Or pure wisdom is not included in the four paths. The six recollections refer to the recollection of the Buddha (the awakened one), the Dharma (the teachings), etc., as described in the Bodhisattvabhumi (Stages of a Bodhisattva). The mental activity of natural operation refers to once gaining mental activity in the four periods of time.
意時者。下相攝中。謂得第六第七作意時。離第九品染。無間解脫道 二正入已入根本定時。此前二時。是見道前方便 三修現觀時。由前方便。得入見道及與修道。修于現觀 第四時者。阿羅漢位 正得。謂無間道 已得。謂解脫道。
第三七作意與四十作意相攝。于中合以五門分別 一先辨七作意相。了相作意。能了下地粗相。上地靜相。此初作意。聞思猶雜。自此已后一向修相。數數思惟此粗靜相。數起勝解。名勝解意。由習此故。初斷道生。彼俱作意。名遠離作意。故諸上品煩惱。及粗重。皆悉已斷 次復欣樂上斷。見上斷功德。已觸少分遠離喜樂。為除惛眠。複數修習靜妙作意。以悅其心。名攝樂作意。如是行者。方便善品。所資持故。令欲界系中品所攝。煩惱纏垢。不復現行 因此為欲審察煩惱斷與未斷。復更作意觀察。彼生隨順靜相。名觀察作意 如是行者。數數觀察。進修對治。為令欲界一切煩惱。于暫時間。得離系故。此對治道相應作意。是初靜慮最後加行故。名加行究竟作意。由此欲界下品煩惱。一切不行從此無間證得根本最初靜慮。最初靜慮俱行作意。名加行究竟果作意。此中斷上品惑道。初起難故。二作意為加行。斷後下品。地滿亦難。非初修故。一作意為加行。前品無間。可有後品
{ "translations": [ "現代漢語譯本", "意時者（指作意的時間）。下相攝中（在下品煩惱的相續中）。謂得第六第七作意時（指獲得第六和第七作意的時候），離第九品染（遠離第九品煩惱的染污）。無間解脫道（指無間道和解脫道）。二正入已入根本定時（第二種情況是正在進入或已經進入根本定時）。此前二時（以上這兩種情況），是見道前方便（都是見道之前的方便）。三修現觀時（第三種情況是修習現觀的時候）。由前方便（通過之前的方便），得入見道及與修道（能夠進入見道和修道）。修于現觀（修習現觀）。第四時者（第四種情況是），阿羅漢位（阿羅漢的果位）。正得（正在獲得），謂無間道（指無間道）。已得（已經獲得），謂解脫道（指解脫道）。", "", "第三七作意與四十作意相攝（第三，七作意與四十作意相互包含）。于中合以五門分別（其中可以分為五個方面來分析）：一先辨七作意相（首先辨別七作意的體相）。了相作意（了相作意），能了下地粗相（能夠了知下地的粗糙之相），上地靜相（以及上地的寂靜之相）。此初作意（這是最初的作意），聞思猶雜（聽聞和思惟還夾雜在一起）。自此已后一向修相（從這之後就完全是修習的體相了）。數數思惟此粗靜相（反覆思惟這種粗糙和寂靜之相），數起勝解（多次生起殊勝的理解）。名勝解意（稱為勝解意）。由習此故（由於修習這個的緣故），初斷道生（最初的斷道產生）。彼俱作意（與此相應的作意），名遠離作意（稱為遠離作意）。故諸上品煩惱（所以各種上品煩惱），及粗重（以及粗重的煩惱），皆悉已斷（都已經斷除了）。次復欣樂上斷（接下來又欣喜和樂於更進一步的斷除）。見上斷功德（見到更進一步斷除的功德）。已觸少分遠離喜樂（已經體驗到少許遠離的喜樂）。為除惛眠（爲了去除昏沉和睡眠），複數修習靜妙作意（再次多次修習寂靜微妙的作意），以悅其心（用來愉悅自己的心）。名攝樂作意（稱為攝樂作意）。如是行者（像這樣修行的人），方便善品（由於方便善品的資助），所資持故（由於所資助的緣故），令欲界系中品所攝（使得欲界所繫的中品煩惱），煩惱纏垢（煩惱的纏縛和污垢），不復現行（不再現行）。因此為欲審察煩惱斷與未斷（因此爲了審察煩惱是否斷除），復更作意觀察（再次作意觀察），彼生隨順靜相（那些生起的隨順寂靜之相）。名觀察作意（稱為觀察作意）。如是行者（像這樣修行的人），數數觀察（多次觀察），進修對治（進一步修習對治），為令欲界一切煩惱（爲了使欲界的一切煩惱），于暫時間（在短暫的時間內），得離系故（能夠脫離束縛的緣故）。此對治道相應作意（這個與對治道相應的作意），是初靜慮最後加行故（是最初禪定的最後加行），名加行究竟作意（稱為加行究竟作意）。由此欲界下品煩惱（由此欲界的下品煩惱），一切不行（全部不再現行），從此無間證得根本最初靜慮（從這裡無間斷地證得根本的最初禪定）。最初靜慮俱行作意（與最初禪定同時生起的作意），名加行究竟果作意（稱為加行究竟果作意）。此中斷上品惑道（這裡斷除上品迷惑的道），初起難故（因為最初生起困難的緣故），二作意為加行（需要兩個作意作為加行）。斷後下品（斷除後面的下品煩惱），地滿亦難（在禪定圓滿時也很困難），非初修故（因為不是最初修習的緣故），一作意為加行（一個作意作為加行）。前品無間（前一個品類無間斷），可有後品（可以有後一個品類）。" ], "english_translations": [ "English version", \"'Intention at the Time': Refers to the time of intention. 'Within the Lower Inclusion': Refers to the continuity of lower-grade afflictions. 'When Obtaining the Sixth and Seventh Intentions': Refers to the time of obtaining the sixth and seventh intentions, 'Separating from the Defilement of the Ninth Category': Separating from the defilement of the ninth category of afflictions. 'Uninterrupted Liberation Path': Refers to the path of no-more-learning and the path of liberation. 'Two, Rightly Entering or Having Entered Fundamental Samadhi': The second situation is being in the process of entering or having already entered fundamental samadhi. 'These Two Times': The above two situations, 'Are Preparatory Means Before the Path of Seeing': Are all preparatory means before the path of seeing.\", \"'Three, When Cultivating Direct Perception': The third situation is when cultivating direct perception. 'Through the Previous Preparatory Means': Through the previous preparatory means, 'Being Able to Enter the Path of Seeing and the Path of Cultivation': Being able to enter the path of seeing and the path of cultivation. 'Cultivating Direct Perception': Cultivating direct perception. 'The Fourth Time': The fourth situation is, 'The Stage of Arhat': The stage of Arhat. 'Rightly Obtaining': In the process of obtaining, 'Refers to the Path of No-More-Learning': Refers to the path of no-more-learning. 'Already Obtained': Already obtained, 'Refers to the Path of Liberation': Refers to the path of liberation.\"", "", "\"Third, the Seven Intentions and the Forty Intentions Include Each Other': Third, the seven intentions and the forty intentions mutually contain each other. 'Among Them, Combined with Five Aspects to Distinguish': Among them, it can be divided into five aspects to analyze: 'First, Distinguish the Characteristics of the Seven Intentions': First, distinguish the characteristics of the seven intentions. 'Intention of Discerning Characteristics': The intention of discerning characteristics, 'Can Discern the Coarse Characteristics of the Lower Ground': Can discern the coarse characteristics of the lower ground, 'And the Tranquil Characteristics of the Upper Ground': As well as the tranquil characteristics of the upper ground. 'This Initial Intention': This is the initial intention, 'Hearing and Thinking Are Still Mixed': Hearing and thinking are still mixed together. 'From This Onward, It Is Entirely the Aspect of Cultivation': From this onward, it is entirely the aspect of cultivation. 'Repeatedly Thinking About These Coarse and Tranquil Characteristics': Repeatedly thinking about these coarse and tranquil characteristics, 'Repeatedly Arousing Superior Understanding': Repeatedly arousing superior understanding. 'Called Intention of Superior Understanding': Called the intention of superior understanding. 'Due to Practicing This': Due to practicing this, 'The Initial Path of Cutting Off Arises': The initial path of cutting off arises. 'The Intention Corresponding to This': The intention corresponding to this, 'Is Called the Intention of Separation': Is called the intention of separation. 'Therefore, All Superior Afflictions': Therefore, all superior afflictions, 'And Coarse Burdens': And coarse burdens, 'Have All Been Cut Off': Have all been cut off. 'Next, Rejoicing and Delighting in Further Cutting Off': Next, rejoicing and delighting in further cutting off. 'Seeing the Merits of Further Cutting Off': Seeing the merits of further cutting off. 'Having Touched a Small Portion of the Joy and Bliss of Separation': Having experienced a small portion of the joy and bliss of separation. 'In Order to Remove Drowsiness': In order to remove drowsiness, 'Again, Repeatedly Cultivating the Tranquil and Subtle Intention': Again, repeatedly cultivating the tranquil and subtle intention, 'To Please One's Mind': To please one's mind. 'Called Intention of Gathering Delight': Called the intention of gathering delight. 'Those Who Practice Like This': Those who practice like this, 'Due to the Support of the Skilful Virtuous Qualities': Due to the support of the skilful virtuous qualities, 'Because of the Support': Because of the support, 'Making the Medium-Grade Afflictions Bound to the Desire Realm': Making the medium-grade afflictions bound to the desire realm, 'The Entanglements and Stains of Afflictions': The entanglements and stains of afflictions, 'No Longer Manifest': No longer manifest. 'Therefore, in Order to Examine Whether Afflictions Are Cut Off or Not': Therefore, in order to examine whether afflictions are cut off or not, 'Again, Intentionally Observing': Again, intentionally observing, 'Those Arising Tranquil Characteristics in Accordance': Those arising tranquil characteristics in accordance. 'Called Intention of Observation': Called the intention of observation. 'Those Who Practice Like This': Those who practice like this, 'Repeatedly Observing': Repeatedly observing, 'Further Cultivating the Antidote': Further cultivating the antidote, 'In Order to Make All Afflictions of the Desire Realm': In order to make all afflictions of the desire realm, 'In a Short Time': In a short time, 'Be Able to Escape Bondage': Be able to escape bondage. 'This Intention Corresponding to the Path of Antidote': This intention corresponding to the path of antidote, 'Is the Final Preliminary Practice of the Initial Dhyana': Is the final preliminary practice of the initial dhyana, 'Called Intention of Ultimate Preliminary Practice': Called the intention of ultimate preliminary practice. 'Therefore, the Lower-Grade Afflictions of the Desire Realm': Therefore, the lower-grade afflictions of the desire realm, 'All No Longer Manifest': All no longer manifest, 'From Here, Uninterruptedly Attaining the Fundamental Initial Dhyana': From here, uninterruptedly attaining the fundamental initial dhyana. 'The Intention Arising Simultaneously with the Initial Dhyana': The intention arising simultaneously with the initial dhyana, 'Is Called the Intention of the Fruit of Ultimate Preliminary Practice': Is called the intention of the fruit of ultimate preliminary practice. 'Here, Cutting Off the Path of Superior Delusion': Here, cutting off the path of superior delusion, 'Because the Initial Arising Is Difficult': Because the initial arising is difficult, 'Two Intentions Are Needed as Preliminary Practice': Two intentions are needed as preliminary practice. 'Cutting Off the Later Lower-Grade Afflictions': Cutting off the later lower-grade afflictions, 'It Is Also Difficult When the Dhyana Is Complete': It is also difficult when the dhyana is complete, 'Because It Is Not the Initial Practice': Because it is not the initial practice, 'One Intention Is Needed as Preliminary Practice': One intention is needed as preliminary practice. 'The Previous Category Is Uninterrupted': The previous category is uninterrupted, 'The Later Category Can Exist': The later category can exist.\"" ] }
加行義故。斷中三品。不說加行。后品無間。可有前品解脫道義。不說斷前六。亦有解脫道。斷後三品。地滿入根本故。說第七作意。為解脫道。廣如對法第九。下第三十三說。此七作意。了相一種。通聞修慧。餘六唯修。了相作意。攝緣法作意故。緣法作意。是聞慧故 又三十三說。皆是上地故不通思。有義唯是修慧。然初猶為聞思間雜。體非聞思。三十三說。以初靜慮定。有七種作意。乃至非想非非想處定。當知各有七種作意。無色界中。無聞慧故。亦非未得根本地。初即起聞慧故。
二漏無漏分別。第八十說。皆通有漏無漏。
三有學等三分別。初及第七通三種。餘五唯初二。如次下相攝中說。
四四道分別。初二及第五。通加行勝進道。遠離作意。唯無間道。攝樂作意。通四道。加行究竟作意。通無間勝進道。第七作意。唯解脫道。此依二乘修習四道。后品所有加行無間等。皆前品勝進道故。菩薩不然。剎那剎那容具四故。義準應知。今依通離諸地了相勝解。故通勝進。引生無間。觀察作意。亦通加行。后品無間。是前品勝進故。說第六亦通勝進。通依九地辨七作意。實義如是。六十二說了相勝解加行道攝。遠離及加行究竟作意。無間道攝。攝樂作意。四種道攝。觀察作意。勝進道攝者。
【現代漢語翻譯】 現代漢語譯本：因為有加行道的意義，所以斷除中間的三品煩惱時，不說加行道。后一品煩惱的無間道，可以有前一品煩惱的解脫道的意義，所以不說斷除前六品煩惱，也有解脫道。斷除后三品煩惱，因為地已經圓滿而入于根本定，所以說第七作意是解脫道。詳細內容見《對法》第九卷和下文第三十三卷的解釋。這七種作意中，了相作意是一種，通於聞慧和修慧，其餘六種只有修慧。了相作意，能攝取緣法作意，所以緣法作意是聞慧。 又，第三十三卷說，這些作意都是上地（指更高的禪定層次）的，所以不通於思慧。有一種觀點認為，這些作意只有修慧，然而最初的作意仍然是聞慧和思慧的混合，但其體性並非聞慧或思慧。第三十三卷說，以初禪定有七種作意開始，乃至非想非非想處定，應當知道各有七種作意。在無所有處中，沒有聞慧，也不是未得到根本定，因為最初的作意就生起聞慧。 二、關於有漏和無漏的分別。《第八十卷》說，這七種作意都通於有漏和無漏。 三、關於有學、無學等三種身份的分別。最初的了相作意和第七的解脫道作意通於三種身份（有學、無學、非學非無學），其餘五種作意只有最初的兩種身份（有學、無學）。如下文的相攝中說。 四、關於四道的分別。最初的了相作意、第二的緣法作意和第五的攝樂作意，通於加行道和勝進道。遠離作意，只有無間道。攝樂作意，通於四道。加行究竟作意，通於無間道和勝進道。第七的解脫道作意，只有解脫道。這是依據二乘（聲聞乘和緣覺乘）修習四道的情況。后一品煩惱所有的加行道、無間道等，都是前一品煩惱的勝進道。菩薩則不然，因為剎那剎那間可以具足四道。根據這個道理，應該知道，現在是依據通於遠離諸地（指色界和無色界）的了相勝解，所以通於勝進道，引生無間道。觀察作意，也通於加行道，因為后一品煩惱的無間道是前一品煩惱的勝進道。所以說第六的加行究竟作意也通於勝進道。總的來說，是依據九地（四禪定、四空定和無所有處）來辨別七種作意，實際意義就是這樣。《六十二卷》說，了相勝解是加行道所攝，遠離作意和加行究竟作意是無間道所攝，攝樂作意是四種道所攝，觀察作意是勝進道所攝。
【English Translation】 English version: Because of the meaning of the application path (加行道, jiāxíng dào), when severing the middle three categories of afflictions, the application path is not mentioned. The immediate path (無間道, wújiàn dào) of the last category of affliction can have the meaning of the liberation path (解脫道, jiětuō dào) of the previous category of affliction, so it is not said that severing the first six categories of afflictions also has the liberation path. Severing the last three categories of afflictions, because the ground is complete and enters the fundamental concentration, it is said that the seventh attention (作意, zuòyì) is the liberation path. Detailed content can be found in the ninth volume of the Abhidharmakośa (對法, Duìfǎ) and the explanation in the thirty-third volume below. Among these seven attentions, the attention to characteristics (了相作意, liǎoxiàng zuòyì) is one type, which is common to both the wisdom of hearing (聞慧, wénhuì) and the wisdom of cultivation (修慧, xiūhuì), while the remaining six only have the wisdom of cultivation. The attention to characteristics can encompass the attention to the object of law (緣法作意, yuánfǎ zuòyì), so the attention to the object of law is the wisdom of hearing. Furthermore, the thirty-third volume says that these attentions are all of the upper grounds (referring to higher levels of meditative absorption), so they do not extend to the wisdom of thinking (思慧, sīhuì). One view holds that these attentions only have the wisdom of cultivation, but the initial attention is still a mixture of the wisdom of hearing and the wisdom of thinking, but its nature is neither the wisdom of hearing nor the wisdom of thinking. The thirty-third volume says that starting with the first dhyana (初禪定, chū chán dìng) having seven types of attention, up to the state of neither perception nor non-perception (非想非非想處定, fēixiǎng fēifēixiǎng chù dìng), it should be known that each has seven types of attention. In the realm of nothingness (無所有處, wúsuǒyǒuchù), there is no wisdom of hearing, nor is it the state of not yet attaining the fundamental concentration, because the initial attention arises with the wisdom of hearing. Secondly, regarding the distinction between defiled (有漏, yǒulòu) and undefiled (無漏, wúlòu). The eightieth volume says that these seven attentions are all common to both defiled and undefiled. Thirdly, regarding the distinction between the three identities of learners (有學, yǒuxué), non-learners (無學, wúxué), etc. The initial attention to characteristics and the seventh attention to the path of liberation are common to the three identities (learners, non-learners, neither learners nor non-learners), while the remaining five attentions only have the first two identities (learners, non-learners), as stated in the section on mutual inclusion below. Fourthly, regarding the distinction between the four paths. The initial attention to characteristics, the second attention to the object of law, and the fifth attention to the enjoyment of pleasure are common to the application path and the path of progress (勝進道, shèngjìn dào). The attention to detachment (遠離作意, yuǎnlí zuòyì) only has the immediate path. The attention to the enjoyment of pleasure is common to the four paths. The attention to the ultimate application (加行究竟作意, jiāxíng jiūjìng zuòyì) is common to the immediate path and the path of progress. The seventh attention to the path of liberation only has the liberation path. This is based on the practice of the four paths by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The application path, immediate path, etc., of the last category of affliction are all the path of progress of the previous category of affliction. Bodhisattvas are not like this, because they can possess the four paths in every moment. According to this principle, it should be known that now it is based on the understanding of characteristics that is common to detachment from all grounds (referring to the form realm and the formless realm), so it is common to the path of progress, giving rise to the immediate path. The attention to observation (觀察作意, guānchá zuòyì) is also common to the application path, because the immediate path of the last category of affliction is the path of progress of the previous category of affliction. Therefore, it is said that the sixth attention to the ultimate application is also common to the path of progress. In general, it is based on the nine grounds (the four dhyanas, the four formless absorptions, and the realm of nothingness) to distinguish the seven attentions, and the actual meaning is like this. The sixty-second volume says that the understanding of characteristics is included in the application path, the attention to detachment and the attention to the ultimate application are included in the immediate path, the attention to the enjoyment of pleasure is included in the four paths, and the attention to observation is included in the path of progress.
此依初離欲染。別離上染。加行道說。依容預勝進。不說后品無間。是前勝進道。故加行究竟作意。唯無間。觀察作意。依斷中品進修道。說唯勝進道。不說已后為加行道。亦不相違。第七作意。為解脫道義準可知。故論不說。
五次三瑜伽師相攝。一初習業。二已習行。三度作意。初習業有二種。一于作意初習業者。安住一緣。勤修作意。乃至未得。所修作意。未能觸證心一境性。二凈煩惱初習業者。謂已證得所修作意。于諸煩惱。欲凈其心。正勤修習。了相作意。已習行瑜伽師者。謂中五作意。已善修習。度作意瑜伽師者。謂住第七作意。超過加行方便所修住修果故。唯此三瑜伽師。二十八又說。順解脫分。名初習業。順抉擇分。名已習行。諦現觀后。名度作意。即顯了相在解脫。次五作意。在順抉擇。第七作意。在諦現觀后。若作此說。便以四十作意中有學等三。相攝文。違七種作意。皆通有學。初及第七。亦通無學。由此故知。三瑜伽師。別依位配。與七作意相攝義殊。兩門自別。不可以三瑜伽師。與七作意相攝。便顯七作意三位亦然。不可於此浪生分別。然三瑜伽師。二十八中。總配七作意。不依三位配七作意。如在非學非無學。具七作意。在有學位資糧道。有具七作意。先依世間道。進離染故。亦
【現代漢語翻譯】 現代漢語譯本： 此（指了相作意）依賴於最初的離欲染，以及進一步的別離上染，這是加行道所說的。依賴於容忍和預勝進，沒有說后品無間，因為這是之前的勝進道。因此，加行究竟作意僅僅是無間。觀察作意依賴於斷除中品的進修道，僅僅說是勝進道，沒有說之後是加行道，這也不相違背。第七作意（真如作意）是解脫道的意義，可以依此推知，所以論中沒有說。
五次三瑜伽師互相攝持。一是初習業瑜伽師，二是已習行瑜伽師，三是度作意瑜伽師。初習業瑜伽師有兩種：一是對作意初習業者，安住於一緣，勤奮修習作意，直到未得到所修作意，未能觸證心一境性；二是凈煩惱初習業者，指已經證得所修作意，對於各種煩惱，想要凈化其心，認真勤奮地修習了相作意。已習行瑜伽師，指的是中間的五種作意，已經很好地修習。度作意瑜伽師，指的是安住于第七作意，超過了加行方便所修的住修果。因此只有這三種瑜伽師。
《二十八》中又說，順解脫分名為初習業，順抉擇分名為已習行，諦現觀后名為度作意。這顯示了了相作意在解脫分，其次的五種作意在順抉擇分，第七作意在諦現觀后。如果這樣說，就以四十作意中有學等三者互相攝持的文義，違背了七種作意都通於有學的說法，因為初作意和第七作意也通於無學。因此可知，三種瑜伽師是分別依賴於不同位次來配合，與七種作意互相攝持的意義不同，這是兩個不同的方面。不能因為用三種瑜伽師與七種作意互相攝持，就顯示七種作意在三個位次也是這樣。不要在這裡隨意產生分別。然而，三種瑜伽師在《二十八》中，總體上配合七種作意，而不是依賴於三個位次來配合七種作意。例如在非學非無學中，具有七種作意，在有學位資糧道中，也有具足七種作意的，因為先依賴於世間道，進而離開染污的緣故。
【English Translation】 English version: This (referring to the 'Appearance-related Contemplation' -了相作意) relies on the initial detachment from desire and further separation from higher defilements, as described in the Path of Application (加行道). It relies on forbearance and pre-superior progress. It doesn't mention the immediate state of the later stage because it's the previous path of superior progress. Therefore, the ultimate contemplation of the Path of Application is only immediate. The 'Observational Contemplation' relies on the Path of Cultivation for abandoning the intermediate level, and it's only described as the path of superior progress. It doesn't say that what follows is the Path of Application, which is not contradictory. The seventh contemplation ('Suchness Contemplation' - 真如作意) is the meaning of the Path of Liberation, which can be inferred, so it's not mentioned in the treatise.
The three types of Yogis are mutually inclusive in five ways. First, the 'Beginner Yogi'; second, the 'Practicing Yogi'; and third, the 'Transcending Contemplation Yogi'. The 'Beginner Yogi' has two types: one who is a beginner in contemplation, dwelling on a single object, diligently cultivating contemplation until they haven't attained the cultivated contemplation and haven't touched and realized the state of one-pointedness of mind; the second is the 'Beginner Yogi Purifying Afflictions', referring to someone who has already attained the cultivated contemplation and, regarding various afflictions, wants to purify their mind, diligently cultivating the 'Appearance-related Contemplation'. The 'Practicing Yogi' refers to the middle five contemplations, which have been well cultivated. The 'Transcending Contemplation Yogi' refers to dwelling in the seventh contemplation, surpassing the dwelling and cultivation results cultivated through the means of application. Therefore, there are only these three types of Yogis.
The Twenty-eighth (section of a text) also says that the 'Part Conducive to Liberation' is called the 'Beginner Yogi', the 'Part Conducive to Determination' is called the 'Practicing Yogi', and after the 'Vision of Truth' is called the 'Transcending Contemplation Yogi'. This shows that the 'Appearance-related Contemplation' is in the 'Part Conducive to Liberation', the next five contemplations are in the 'Part Conducive to Determination', and the seventh contemplation is after the 'Vision of Truth'. If it's said this way, then the meaning of the text where the three types of learners, etc., are mutually inclusive in the forty contemplations contradicts the statement that all seven contemplations are common to learners because the first and seventh contemplations are also common to non-learners. Therefore, it can be known that the three types of Yogis are separately dependent on different stages to be matched, and the meaning of the seven contemplations being mutually inclusive is different. These are two different aspects. One cannot show that the seven contemplations are also like this in the three stages just because the three types of Yogis are mutually inclusive with the seven contemplations. Don't arbitrarily create distinctions here. However, the three types of Yogis in the Twenty-eighth (section) generally match the seven contemplations, rather than matching the seven contemplations based on the three stages. For example, in the state of neither learner nor non-learner, one possesses the seven contemplations, and in the Path of Accumulation of the Stage of Learning, one also possesses the seven contemplations because one first relies on the worldly path and then progresses to leave defilement.
有資糧道。不修七作意。不修定故。加行道中。方具七作意。進離欲界九品染故。得現觀后。亦起七作意。進離上地染故。
辨七作意已。當辨四十作意相攝 了相攝緣法緣義者。此有二釋。一云。了相通聞修慧。故攝二種。一云。了相唯修慧。此說初起修亦緣於法。故說攝二。前說緣法。唯是聞慧。此說通修慧。前狹后寬。不相違也 了相勝解究竟果三通攝勝解真實作意者。了相通在初修。及無學一切初修。多唯勝解。無學等修。多是真實。勝解既為近加行道。理通假實。究竟果作意。在根本地中。一切時位假實理通 觀察作意唯攝勝解者。是中三品勝進道故。初假解修。不說通實。為後加行理亦通真 餘三作意唯攝真實者。為無間道多觀真故 此就前門就余門者當知隨應者。此就前說七作意相與二相攝。就余別義。了相多唯勝解。初起修故。究竟果唯真實。解脫道故。觀察作意。通勝解真實。能為勝進加行道故。餘四如前。故說就余門當知隨應。不說七種皆與前別也 二種作意亦攝無學作意者。此依得果已數生厭離。故有了相。依斷煩惱道。說中五作意。無學已無。故不說有 觀察攝遍智者。觀察亦通加行道故 觀察作意雖攝有分別者。勝進道中。多起慧故。由此偏說。非無二分別。所作成辨。所緣作意
【現代漢語翻譯】 現代漢語譯本： 在資糧道（Parikarmamarga，修行者為獲得解脫而積累功德的階段）中，不修習七作意（saptamanasikara，七種心意活動），因為沒有修習禪定。在加行道（Prayogamarga，為進入見道所做的準備階段）中，才具備七作意，因為要進一步遠離欲界九品（navakama-bhaga，欲界的九個層次）的染污。在獲得現觀（Abhisamaya，對真理的直接體驗）之後，也會生起七作意，因為要進一步遠離上地（更高的禪定境界）的染污。
辨析了七作意之後，應當辨析四十作意（catvarimsatmanasikara，四十種心意活動）的相互包含關係。了相攝緣法緣義者（lakshana-samgraha-dharma-artha，對事物特徵的理解包含對法和意義的理解），對此有兩種解釋。一種說法是，了相（lakshana，對事物特徵的理解）通於聞慧（srutamayi prajna，通過聽聞獲得的智慧）和修慧（bhavanamayi prajna，通過禪修獲得的智慧），因此包含這兩種智慧。另一種說法是，了相僅僅是修慧，這是說初次開始禪修時也緣於法，因此說包含兩種智慧。前一種說法認為緣法僅僅是聞慧，后一種說法認為通於修慧，前者範圍窄，後者範圍寬，兩者並不矛盾。了相、勝解（adhimoksha，對真理的勝解）、究竟果（paramartha-phala，最終結果）三種作意都包含勝解真實作意（adhimoksha-satya-manasikara，對真理的勝解和真實的心意活動），了相通於初修和無學（asaiksha，已證阿羅漢果位者）的一切初修，大多是勝解，無學等的禪修，大多是真實。勝解既然是近加行道（近於加行道的階段），道理上通於假和真。究竟果作意，在根本地（根本禪定）中，一切時位假和真理都相通。觀察作意（nirikshana-manasikara，觀察的心意活動）僅僅包含勝解，因為這是三品勝進道（三種殊勝的進步之道）。初假解修（初步的虛假理解和禪修），不說通於真實，爲了後面的加行，道理上也通於真。其餘三種作意僅僅包含真實，因為在無間道（anantarya-marga，直接通往解脫的道路）中，大多觀察真理。這是就前面的門徑來說的，就其餘的門徑來說，應當知道隨應。這是就前面所說的七作意相互之間以及與二相包含的關係來說的。就其餘的特別意義來說，了相大多僅僅是勝解，因為是初次開始禪修。究竟果僅僅是真實，因為是解脫道。觀察作意，通於勝解和真實，能夠成為勝進加行道。其餘四種作意如前所述。因此說就其餘的門徑來說，應當知道隨應，並不是說七種作意都與前面不同。兩種作意也包含無學作意，這是依據獲得果位后多次產生厭離心。依據斷煩惱道，說中間的五種作意，無學已經沒有了，因此不說有。觀察包含遍智（sarvajna，一切智），因為觀察也通於加行道。觀察作意雖然包含有分別（savikalpa，有分別的），在勝進道中，大多生起智慧，因此這樣偏說，並非沒有二分別（兩種分別）。所作成辨（所要完成的辨別），所緣作意（alambana-manasikara，所緣的心意活動）。
【English Translation】 English version: In the Parikarmamarga (path of accumulation, the stage where practitioners accumulate merit to attain liberation), the seven manasikaras (saptamanasikara, seven mental activities) are not cultivated because samadhi (meditative concentration) is not practiced. In the Prayogamarga (path of preparation, the preparatory stage for entering the path of seeing), the seven manasikaras are present because one further distances oneself from the defilements of the nine kama-bhagas (navakama-bhaga, nine levels of the desire realm). After attaining Abhisamaya (direct realization, the direct experience of truth), the seven manasikaras also arise because one further distances oneself from the defilements of the higher realms (higher meditative states).
Having distinguished the seven manasikaras, one should distinguish the mutual inclusion of the forty manasikaras (catvarimsatmanasikara, forty mental activities). 'Lakshana-samgraha-dharma-artha' (understanding the characteristics of things includes understanding dharma and meaning), there are two explanations for this. One explanation is that lakshana (characteristics, understanding the characteristics of things) is common to srutamayi prajna (wisdom gained through hearing) and bhavanamayi prajna (wisdom gained through meditation), therefore it includes both types of wisdom. Another explanation is that lakshana is only bhavanamayi prajna, which means that when one first begins to meditate, one also focuses on dharma, therefore it is said to include both types of wisdom. The former explanation considers focusing on dharma to be only srutamayi prajna, while the latter explanation considers it to be common to bhavanamayi prajna. The former is narrower in scope, while the latter is wider, and the two are not contradictory. The three manasikaras of lakshana, adhimoksha (conviction, conviction in the truth), and paramartha-phala (ultimate result) all include adhimoksha-satya-manasikara (conviction and true mental activity), lakshana is common to the initial practice of both beginners and Asaiksha (those who have attained Arhatship, those who have attained the state of Arhat), and is mostly adhimoksha. The meditation of Asaiksha, etc., is mostly satya (true). Since adhimoksha is the near Prayogamarga (stage close to the path of preparation), it is logically common to both false and true. The paramartha-phala manasikara, in the fundamental ground (fundamental samadhi), is logically common to both false and true at all times and positions. Nirikshana-manasikara (observational mental activity, the mental activity of observation) only includes adhimoksha because this is the path of the three excellent advancements. The initial false understanding and meditation does not include truth, and for the subsequent preparation, it is logically common to truth. The remaining three manasikaras only include truth because in the anantarya-marga (path of immediate consequence, the path directly leading to liberation), one mostly observes truth. This is in terms of the previous approach. In terms of the other approaches, one should know what is appropriate. This is in terms of the relationship between the seven manasikaras mentioned earlier and their inclusion of the two aspects. In terms of the other special meanings, lakshana is mostly only adhimoksha because it is the initial practice. The paramartha-phala is only truth because it is the path of liberation. The nirikshana-manasikara is common to both adhimoksha and truth and can become the path of excellent advancement. The remaining four manasikaras are as mentioned earlier. Therefore, it is said that in terms of the other approaches, one should know what is appropriate, and it is not said that all seven manasikaras are different from the previous ones. The two types of manasikaras also include the Asaiksha manasikara, which is based on the repeated generation of aversion after attaining the result. Based on the path of cutting off afflictions, the middle five manasikaras are mentioned, but Asaiksha no longer has them, so it is not said to have them. Observation includes sarvajna (omniscience, all-knowing), because observation is also common to the path of preparation. Although the nirikshana-manasikara includes savikalpa (conceptual, with discrimination), wisdom mostly arises in the path of excellent advancement, therefore this is said in particular, and it is not that there are no two discriminations. What is to be accomplished is distinguished, alambana-manasikara (object-oriented mental activity, the mental activity of the object).
若就初門遍一切攝者。此依初思惟如此如此。乃至當辨如是如是。依修有為果。所成辨故。通七所攝 就第二門唯加行究竟果攝者。謂前第二緣清凈所緣作意。唯在佛果無為轉。依究竟辨故 最初勝解思擇作意皆所不攝者。此依最初思擇諸法。唯散心故。此唯思慧。故非七收 若最初寂靜乃至當知亦爾者。最初寂靜。即思慧位等持安心故。同最初勝解思擇。七所不攝 前六作意通攝一分具分修等者。有慧解脫。修慧非定。異生得根本定。未必修慧。究竟果作意。據勝者說。攝具分修。其俱解脫。修具分故 隨順作意初二所攝等者。隨順作意。厭壞所緣故。初二攝。對治作意。為無間道故。攝遠離加行究竟。及攝樂一分。攝樂作意。通四道故 順清凈作意唯攝樂一分者。是勝進道故。觀察作意。雖亦攝之。既合是勝進道。相易知故不說。
此就斷對治說若就所餘隨應當知者。此有二釋一云。唯釋順觀察斷。未斷作意。唯觀察作意攝所由。依前中品斷對治勝進道說。若就所餘。后無間道之加行故。亦是了相勝解攝樂三攝。若就下品斷對治說。亦加行究竟果作意所攝。故云隨應 二云。通說前四作意。前來所攝。就別斷三品。斷對治增上義說。依余具義。隨順作意。初二及攝樂觀察攝觀察。亦通後加行故。順清凈亦觀
【現代漢語翻譯】 現代漢語譯本：如果就『初門遍一切攝』（指最初階段的作意涵蓋一切）而言，這是依據最初的思惟，如此這般，乃至應當辨別如是這般，因為它依賴於修習有為之果所成就的辨別。因此，它涵蓋了七種作意（勝解作意、思擇作意、隨順作意、對治作意、順清凈作意、觀察作意、究竟果作意）。 就『第二門唯加行究竟果攝』（指第二階段的作意只涵蓋加行和究竟果）而言，指的是之前的第二緣清凈所緣作意，它只在佛果的無為境界中轉變，因為它依賴於究竟的辨別。 『最初勝解思擇作意皆所不攝』（指最初的勝解作意和思擇作意都不涵蓋）的原因是，這是依據最初思擇諸法，唯有散亂心，這僅僅是思慧，因此不被七種作意所涵蓋。 如果說『若最初寂靜乃至當知亦爾』（指最初的寂靜作意也同樣不涵蓋），那麼最初的寂靜作意，即思慧位的等持安心，與最初的勝解思擇作意相同，不被七種作意所涵蓋。 『前六作意通攝一分具分修等』（指前六種作意普遍涵蓋一部分或具足分的修習等）的意思是，有慧解脫者，修習智慧而非禪定；異生（凡夫）獲得根本定時，未必修習智慧。究竟果作意，是根據殊勝者所說，涵蓋具足分的修習。而俱解脫者，修習具足分。 『隨順作意初二所攝等』（指隨順作意被最初兩種作意涵蓋等）的原因是，隨順作意厭惡破壞所緣，因此被最初兩種作意涵蓋。對治作意，因為是無間道，所以涵蓋遠離加行和究竟果，以及涵蓋樂作意的一部分。樂作意，貫通四道。 『順清凈作意唯攝樂一分』（指順清凈作意只涵蓋樂作意的一部分）的原因是，它是勝進道。觀察作意雖然也涵蓋它，但因為它與勝進道結合，容易理解，所以沒有特別說明。 這是就斷除對治而言的，如果就其餘情況，應當根據情況瞭解。這裡有兩種解釋：一種解釋是，只解釋順觀察斷和未斷的作意，唯有觀察作意涵蓋其原因。這是依據前述中品斷除對治的勝進道來說的。如果就其餘情況，因為是后無間道的加行，所以也被了相、勝解、攝樂三種作意涵蓋。如果就下品斷除對治來說，也被加行和究竟果作意所涵蓋，所以說是『隨應』。 另一種解釋是，普遍說明前四種作意，前來所涵蓋的，是就特別斷除三品，斷除對治增上的意義來說的。依據其餘具足意義，隨順作意，被最初兩種作意和攝樂作意涵蓋，觀察作意也被觀察作意涵蓋，也貫通後面的加行，順清凈作意也觀察。
【English Translation】 English version: If we consider 'the initial stage encompasses everything' (referring to the initial attention encompassing everything), this is based on the initial contemplation, in this way and so on, until it should be distinguished in such and such a way, because it relies on the discernment achieved by cultivating conditioned results. Therefore, it encompasses the seven types of attention (Adhimoksha-manaskara (勝解作意, attention of conviction), Mimamsa-manaskara (思擇作意, attention of investigation), Anuloma-manaskara (隨順作意, conforming attention), Pratipaksha-manaskara (對治作意, counteracting attention), Nirvedha-bhagiya-manaskara (順清凈作意, attention leading to penetration), Vaikshika-manaskara (觀察作意, observing attention), and Phalavastha-manaskara (究竟果作意, attention of the ultimate result)). Regarding 'the second stage only encompasses the preparatory practice and ultimate result' (referring to the second stage of attention only encompassing preparatory practice and ultimate result), it refers to the previously mentioned second condition of pure object attention, which only transforms in the unconditioned realm of Buddhahood, because it relies on ultimate discernment. The reason why 'the initial attention of conviction and investigation are not encompassed' (referring to the initial attention of conviction and investigation not being encompassed) is that it is based on the initial investigation of all dharmas, with only a distracted mind. This is merely conceptual wisdom, and therefore not encompassed by the seven types of attention. If it is said that 'the initial tranquility is also the same' (referring to the initial tranquil attention also not being encompassed), then the initial tranquil attention, which is the samadhi of the wisdom position, is the same as the initial attention of conviction and investigation, and is not encompassed by the seven types of attention. The meaning of 'the first six types of attention universally encompass a portion or complete cultivation, etc.' is that those who are liberated by wisdom cultivate wisdom rather than samadhi; ordinary beings who attain fundamental samadhi do not necessarily cultivate wisdom. The attention of the ultimate result, according to the superior ones, encompasses complete cultivation. Those who are liberated in both ways cultivate complete portions. The reason why 'conforming attention is encompassed by the first two, etc.' (referring to conforming attention being encompassed by the first two types of attention, etc.) is that conforming attention dislikes and destroys the object, and is therefore encompassed by the first two types of attention. Counteracting attention, because it is the path of no interval, encompasses the practice of separation and the ultimate result, as well as encompassing a portion of joyful attention. Joyful attention pervades the four paths. The reason why 'attention leading to purity only encompasses a portion of joyful attention' (referring to attention leading to purity only encompassing a portion of joyful attention) is that it is the path of progress. Although observing attention also encompasses it, it is not specifically mentioned because it is easily understood in conjunction with the path of progress. This is in terms of eliminating the counteracting forces. If it is in other situations, it should be understood according to the circumstances. There are two explanations here: one explanation is that it only explains the conforming observing and uneliminated attention, and only observing attention encompasses the reason. This is based on the aforementioned middle-grade path of progress for eliminating counteracting forces. If it is in other situations, because it is the preparatory practice of the subsequent path of no interval, it is also encompassed by the three types of attention: understanding the characteristics, conviction, and joyful attention. If it is in the lower-grade elimination of counteracting forces, it is also encompassed by the preparatory practice and the attention of the ultimate result, so it is said to be 'according to the circumstances'. Another explanation is that it universally explains the first four types of attention. What has been encompassed previously is in terms of the special elimination of the three grades, and the meaning of increasing the elimination of counteracting forces. According to the remaining complete meaning, conforming attention is encompassed by the first two types of attention and joyful attention, and observing attention is also encompassed by observing attention, and also pervades the subsequent preparatory practice. Attention leading to purity also observes.
察所攝。順觀察斷。與未斷作意。亦通攝樂加行究竟果。攝義如前說。故言隨應 力勵作意皆不攝者。散思慧故 有間有功用運轉作意乃至攝樂作意所攝者。有間作意。二十八。說了相所攝。聞思間故 有功用作意者。二十八。說次五所攝。皆起功用故。此中以攝樂作意通勝進道。故略不說。觀察勝進同故。以加行究竟作意。能得自然運轉故。名自然運轉。非當時已能自然運轉。二十八。說唯加行果名無功用運轉故。二十八中。有功用名無間。對前有間故。自然轉名無功用。對前勢力者有功用故 思擇作意了相攝者。依初修門。多起慧故。非余不攝 內攝作意勝解所攝者。依創無間內緣之門。非余不攝 清凈作意觀察攝者。審察煩惱斷與未斷。順凈障故。非實彼攝。非正無間道故 廣大作意皆所不攝者。無住涅槃。悲智建立。二利廣行。非七攝故。七唯自利非廣行故 初遍行作意究竟果攝者。前遍行中有二。初謂佛世尊 第二一切攝者。謂諸菩薩。遍二乘修。有自利故 了相作意他所建立作意攝者乃至定為其緣者。一云。了相通聞修故。他所建立攝。二云。雖唯修慧為性。然亦外緣教生故。他所建立攝。
第二別明所緣差別中分二。初以緣即相。第二別明相。以此所緣是諸作意境。所以即相。俱定等境故。
【現代漢語翻譯】 現代漢語譯本：觀察所攝（由觀察所包含的作意）。順觀察斷（順應觀察而斷除煩惱），與未斷作意（以及與尚未斷除煩惱相關的作意），也包含攝樂加行究竟果（包含在攝樂加行和究竟果中）。攝義如前說（包含的意義如前所述）。故言隨應（因此說，隨順相應的）力勵作意皆不攝者（力勵作意都不包含在內），散思慧故（因為它們是散亂的思慧）。 有間有功用運轉作意乃至攝樂作意所攝者（被有間作意、有功用運轉作意乃至攝樂作意所包含的）：有間作意（有間作意），二十八（指二十八種作意）。說了相所攝（說了相所包含的作意），聞思間故（因為它們存在於聽聞和思惟之間）。有功用作意者（有功用作意），二十八（指二十八種作意）。說次五所攝（說是接下來的五種作意所包含的），皆起功用故（因為它們都產生功用）。此中以攝樂作意通勝進道（這裡因為攝樂作意貫通勝進道），故略不說（所以略去不談）。觀察勝進同故（因為觀察和勝進是相同的）。以加行究竟作意（以加行究竟作意），能得自然運轉故（能夠獲得自然運轉），名自然運轉（所以稱為自然運轉）。非當時已能自然運轉（並非當時就已經能夠自然運轉）。二十八（指二十八種作意）。說唯加行果名無功用運轉故（說只有加行果才稱為無功用運轉）。二十八中（在二十八種作意中），有功用名無間（有功用稱為無間），對前有間故（相對於之前的有間而言）。自然轉名無功用（自然運轉稱為無功用），對前勢力者有功用故（相對於之前的勢力者有功用而言）。 思擇作意了相攝者（思擇作意被了相所包含）：依初修門（依據初修之門），多起慧故（因為多生起智慧）。非余不攝（並非其餘不包含）。內攝作意勝解所攝者（內攝作意被勝解所包含）：依創無間內緣之門（依據最初的無間內緣之門），非余不攝（並非其餘不包含）。清凈作意觀察攝者（清凈作意被觀察所包含）：審察煩惱斷與未斷（審察煩惱斷除與否），順凈障故（順應清凈障礙）。非實彼攝（並非真正被它包含），非正無間道故（因為不是真正的無間道）。 廣大作意皆所不攝者（所有作意都不包含廣大作意）：無住涅槃（無住涅槃），悲智建立（以悲智建立），二利廣行（利益自己和他人，廣泛地修行）。非七攝故（因為不被七種作意所包含），七唯自利非廣行故（七種作意只利益自己，不是廣泛的修行）。初遍行作意究竟果攝者（最初的遍行作意被究竟果所包含）：前遍行中有二（之前的遍行中有兩種）。初謂佛世尊（第一種是指佛世尊）。第二一切攝者（第二種包含一切），謂諸菩薩（指諸位菩薩）。遍二乘修（普遍地在聲聞乘和緣覺乘中修行），有自利故（因為有自利）。了相作意他所建立作意攝者乃至定為其緣者（了相作意被他所建立的作意所包含，乃至確定它為緣）：一云（一種說法是），了相通聞修故（了相貫通聽聞和修行），他所建立攝（所以被他所建立的作意所包含）。二云（另一種說法是），雖唯修慧為性（雖然只是以修慧為體性），然亦外緣教生故（然而也是由於外在的因緣和教導而產生），他所建立攝（所以被他所建立的作意所包含）。 第二別明所緣差別中分二（第二，分別說明所緣的差別，分為兩部分）：初以緣即相（首先，以緣即是相），第二別明相（第二，分別說明相）。以此所緣是諸作意境（因為這些所緣是各種作意的境界），所以即相（所以就是相）。俱定等境故（因為都是禪定等的境界）。
【English Translation】 English version: Observed by what is encompassed. Observation severs. Attention to what is not yet severed. Also encompasses the ultimate result of joyful effort. The meaning of encompassing is as previously stated. Therefore, it is said that the effort of diligence is not encompassed, because it is scattered thought and wisdom. What is encompassed by intermittent, effortful, and operative attention, up to joyful attention: Intermittent attention. Twenty-eight. Said to be encompassed by the characteristic. Because it is between hearing and thinking. Effortful attention: Twenty-eight. Said to be encompassed by the next five. Because all arise from effort. Here, joyful attention is generally connected to the path of progress. Therefore, it is briefly not discussed. Because observation and progress are the same. With the attention of ultimate effort, one can attain natural operation. Therefore, it is called natural operation. It is not that it can naturally operate at that time. Twenty-eight. It is said that only the result of effort is called effortless operation. Among the twenty-eight, effort is called uninterrupted. Because it is opposite to the previous intermittent. Natural operation is called effortless. Because it is opposite to the previous powerful one with effort. Selective attention is encompassed by the characteristic: Based on the initial practice gate. Because much wisdom arises. It is not that the rest are not encompassed. Internal attention is encompassed by conviction: Based on the gate of the initial uninterrupted internal condition. It is not that the rest are not encompassed. Pure attention is encompassed by observation: Scrutinizing whether afflictions are severed or not. Because it accords with purifying obstacles. It is not truly encompassed by it. Because it is not the correct uninterrupted path. All-encompassing attention is not encompassed: Non-abiding Nirvana (Nirvana without fixed abode), established by compassion and wisdom, the vast practice of benefiting self and others. Because it is not encompassed by the seven. The seven only benefit oneself and are not vast practices. Initial pervasive attention is encompassed by the ultimate result: There are two types of previous pervasive attention. The first refers to the World Honored One, the Buddha. The second encompasses all, referring to all Bodhisattvas. Practiced throughout the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), because there is self-benefit. Characteristic attention is encompassed by attention established by others, even to the point of determining it as a condition: One says, characteristic attention pervades hearing and practice, therefore it is encompassed by attention established by others. Another says, although it is only of the nature of practice wisdom, it also arises from external conditions and teachings, therefore it is encompassed by attention established by others. Secondly, separately explaining the differences in objects, divided into two parts: First, the object is the characteristic. Second, separately explaining the characteristic. Because these objects are the realms of all attentions, therefore they are the characteristics. Because they are all realms of Samadhi (meditative concentration) and so on.
別明相中。初明四相。后明三十二相 所緣相者謂所知事分別體相。分別體是能緣心心所。分別相是所緣相分。定心以此見及相分。為所緣故 因緣相者謂定資糧。謂無悔歡喜安樂等因 不守根門等四者。謂如前說。一不守根門。二食不知量。三初夜后夜不常寤悟。勤修觀行。四不正知住。下聲聞地廣說 沉掉亂相如名。即彼著相。體是無明為性。或是愛性。或見疑等一切煩惱性。
三十二相中有二。初別明三十二相。后與四相相即 云何所依相謂分別體相。謂見分相分如次配之 云何心起相等者。此有二相。一一切心起相。即次前說作意是一相。一切心生。由作意故。二第八心起相。謂十二支中心。緣於行。亦緣名色生故 云何自相相謂自類自相者。謂五蘊。類各別 自相者。謂一一蘊。眼等自相別故 此中已出離於斷不修方便者觀有貪等者。諸出家者名已出離。此有二類。一類不修涅槃方便者。觀有貪無貪有瞋無瞋有癡無癡等。一類修涅槃方便者。觀略心廣心下心舉心。乃至善解脫心。不善解脫心。是不染污相。前三對觀。非必順出世故。后七對順出世故。或順定名修方便。不順定不修方便。非必出世 又釋不修方便者。謂無學人已得出離。更不修方便故。但觀有貪等三對心。若修方便者。謂有學人。
【現代漢語翻譯】 現代漢語譯本： 在別明相中，首先闡明四相，然後闡明三十二相。 所緣相是指所認知的對象，即分別的體相。分別體是能緣的心和心所（心理活動）。分別相是所緣的相分（被認知對象的部分）。定心（專注的心）通過這種方式來觀察見分（能見的主體）和相分，作為所緣的緣故。 因緣相是指定的資糧，也就是無悔、歡喜、安樂等因。 不守根門等四者，指的是如前所述：一、不守護根門（眼、耳、鼻、舌、身、意六根）；二、飲食不知量；三、初夜后夜不常覺悟，勤奮地修習觀行；四、不正知住（缺乏正念和覺知）。這些在聲聞地（聲聞乘的修行階段）中有詳細的闡述。 沉掉亂相，顧名思義，就是指沉沒、掉舉、散亂的狀態。這些都是著相（執著于外相）的表現，其本質是無明（對事物真相的迷惑），或者是愛（貪愛），或者見（錯誤的見解）、疑（懷疑）等一切煩惱的性質。
在三十二相中，分為兩個部分：首先分別闡明三十二相，然後將三十二相與四相聯繫起來。 什麼是所依相？指的是分別的體相，也就是見分和相分，依次對應。 什麼是心起相等？這裡有兩種相：一、一切心起相，也就是前面所說的作意（心理活動），這是一種相。一切心的生起，都是由於作意的緣故。二、第八心起相，指的是十二因緣（佛教關於生命輪迴的理論）中的心，緣於行（業力），也緣于名色（精神和物質現象）而生起。 什麼是自相相？指的是自類自相。也就是五蘊（色、受、想、行、識），每一類都有各自的差別。自相，指的是每一個蘊，例如眼等，各自的自性不同。 這裡已經闡述了「出離於斷不修方便者觀有貪等」：那些出家的人，被稱為「已出離」。這些人分為兩類：一類是不修習涅槃（佛教的最高目標，解脫輪迴）方便的人，他們觀察有貪、無貪、有瞋（嗔恨）、無瞋、有癡（愚癡）、無癡等。另一類是修習涅槃方便的人，他們觀察略心（收斂的心）、廣心（開放的心）、下心（卑下的心）、舉心（高舉的心），乃至善解脫心（從善法中解脫的心）、不善解脫心（從不善法中解脫的心），這是不染污的相。前三對（有貪/無貪，有瞋/無瞋，有癡/無癡）的觀察，不一定順應出世（超越世俗），而後七對（略心/廣心，下心/舉心，等）順應出世。或者說，順應禪定的稱為修習方便，不順應禪定的稱為不修習方便，但不一定能達到出世的境界。 另一種解釋不修習方便的人，指的是無學人（已經證得阿羅漢果位的人），他們已經得出離，不再修習方便。他們只是觀察有貪等三對心。如果說是修習方便的人，指的是有學人（還在學習修行的人）。
【English Translation】 English version: In the section on distinguishing characteristics, first, the four characteristics are explained, and then the thirty-two characteristics are explained. The 'object-condition characteristic' refers to the objects of cognition, namely, the distinctive nature of things. The 'distinctive nature' is the mind and mental factors (citta-cetasika) that are capable of cognizing. The 'distinctive aspect' is the aspect of the object-condition (ālambana-nimitta). The concentrated mind (samādhi-citta) uses this method to observe the 'seeing-part' (darśana-bhāga) and the 'aspect-part' (nimitta-bhāga) as its object-condition. The 'causal-condition characteristic' refers to the requisites for concentration, namely, the causes such as remorse-free, joy, and happiness. The four aspects of 'not guarding the sense doors,' etc., refer to what was previously mentioned: 1. Not guarding the sense doors (the six senses: eye, ear, nose, tongue, body, and mind); 2. Not knowing moderation in food; 3. Not being constantly awake during the early and late watches of the night, diligently practicing contemplation; 4. Not abiding with proper awareness (lacking mindfulness and awareness). These are explained in detail in the Śrāvakabhūmi (the stage of the Śrāvaka path). The characteristics of 'lethargy, excitement, and distraction' are as their names suggest, referring to the states of sinking, agitation, and scattering. These are manifestations of attachment to appearances (saṃjñā), and their essence is ignorance (avidyā), or attachment (rāga), or views (dṛṣṭi), doubt (vicikitsā), and the nature of all afflictions (kleśa).
Among the thirty-two characteristics, there are two parts: first, the thirty-two characteristics are explained separately, and then the thirty-two characteristics are related to the four characteristics. What is the 'support characteristic'? It refers to the distinctive nature of things, namely, the 'seeing-part' and the 'aspect-part,' corresponding in order. What are the 'characteristics of the arising of mind'? There are two aspects here: 1. The characteristic of the arising of all minds, which is the 'attention' (manaskāra) mentioned earlier. The arising of all minds is due to attention. 2. The characteristic of the arising of the eighth mind, which refers to the mind in the twelve links of dependent origination (pratītyasamutpāda), conditioned by action (saṃskāra) and also conditioned by name and form (nāmarūpa). What is the 'self-characteristic characteristic'? It refers to the 'self-characteristic of its own class.' This refers to the five aggregates (skandha): form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). Each class has its own differences. The 'self-characteristic' refers to each aggregate, such as the eye, etc., each having its own distinct nature. Here, it has been explained that 'those who have departed from severing and do not cultivate means observe greed, etc.': Those who have renounced the world are called 'those who have departed.' These people are divided into two categories: one category does not cultivate the means to nirvāṇa (the ultimate goal of Buddhism, liberation from saṃsāra), and they observe greed, non-greed, hatred (dveṣa), non-hatred, delusion (moha), non-delusion, etc. The other category cultivates the means to nirvāṇa, and they observe contracted mind, expanded mind, inferior mind, elevated mind, and even well-liberated mind, and not-well-liberated mind, which is the unpolluted aspect. The observation of the first three pairs (greed/non-greed, hatred/non-hatred, delusion/non-delusion) does not necessarily lead to transcendence of the world (lokottara), while the latter seven pairs (contracted/expanded, inferior/elevated, etc.) lead to transcendence of the world. Alternatively, those who accord with samādhi (concentration) are called 'cultivating means,' and those who do not accord with samādhi are called 'not cultivating means,' but it does not necessarily lead to transcendence of the world. Another explanation of those who do not cultivate means refers to the Arhats (those who have attained the state of no more learning), who have already attained liberation and no longer cultivate means. They only observe the three pairs of minds such as greed, etc. If it is said that those who cultivate means, it refers to those who are still learning (śaikṣa).
觀略下等七對心。順無學出離故 云何光明相謂如有一于暗對除或法光明者。前蓋食中。說有三光明。此即初二 住觀于坐等者。未來名坐。現在名住。從未來坐起立住故。即此現在。亦名為坐。過去名臥。坐方臥故。過去息滅。故立臥名 云何入定相謂由因緣等者。前四相中。除應遠離相。此之三相。順入定故 云何出定相謂分別體所不攝不定地相。雖定心散心體通分別。此散心體。定所不攝。不定地相。名出定相。或分別體。是無漏定所不攝。不定地相名出定相 云何引發相謂能引發略諸廣博文句義通。此是聖自在通。以智言音自在。攝諸廣博文句。入一字中。以此一字。攝無量文句義。此通依定引發。名引發相。乃至引發一切功德也。
第十二卷
釋作意所緣中。自下第三通辨。文有其七。一修作意所由。二四緣入等至。三四無記根。四味凈定等差別。五四分定異。六次第超越入出。七熏修差別。
又即修習此作意時。厭壞所緣是加行道。舍諸煩惱是無間道。任持斷滅是解脫道。令諸煩惱遠離相續。是勝進道。
四因緣入等至中。文分為三。標釋結成。愛上靜慮等。四無記根四人得定起。此四種非必一人具能起四。愛即貪數。見謂見取。慢即我慢。疑即癡疑。此中先聞而起。是未得定
【現代漢語翻譯】 現代漢語譯本： 觀察略下等七對治心的方法。順應無學位的出離，什麼是光明相呢？譬如有人在黑暗中消除黑暗，或者說是法的光明。在前面的蓋障和食物的章節中，提到了三種光明，這裡指的是最初的兩種。『住觀于坐等』，未來叫做坐，現在叫做住。從未來的坐姿起身站立，所以現在也叫做坐。過去叫做臥，因為坐著才能夠躺下。過去的已經息滅，所以站立和躺臥都只是名稱而已。什麼是入定相呢？譬如由因緣等。在前面的四種相中，除了應當遠離的相，這三種相都順應入定。什麼是出定相呢？譬如分別的自體所不包含的不定地相。雖然定心和散心的體性都通於分別，但是這種散心的體性，是定所不包含的。不定地相，叫做做出定相。或者說，分別的自體，是無漏定所不包含的，不定地相叫做做出定相。什麼是引發相呢？譬如能夠引發簡略的以及廣博的文句和義理。這是聖者的自在神通，因為智慧和言語是自在的，能夠將廣博的文句包含在一個字中，用這一個字，包含無量的文句和義理。這種神通依靠禪定引發，叫做引發相。乃至引發一切功德。
第十二卷
解釋作意所緣中，從這裡開始是第三個總的辨析。內容有七個方面：一、修習作意的由來；二、四種因緣進入等至（Samāpatti，等至）；三、四種無記根；四、味凈定等的差別；五、四分定的差異；六、次第超越的進入和出來；七、熏修的差別。
又，在修習這種作意的時候，厭惡和破壞所緣是加行道（Prayoga-mārga，加行道）；捨棄諸種煩惱是無間道（Anantarya-mārga，無間道）；任持斷滅是解脫道（Vimukti-mārga，解脫道）；使諸種煩惱遠離相續，是勝進道（Viśeṣa-mārga，勝進道）。
四種因緣進入等至中，內容分為三個部分：標示、解釋、總結。愛上靜慮等。四種無記根，四種人得到禪定生起。這四種並非一定是一個人能夠全部生起四種。愛就是貪，見就是見取，慢就是我慢，疑就是癡疑。這其中先聽聞而生起，是未得定。
【English Translation】 English version: Observing the seven antidotal minds of the lower level. In accordance with the liberation of the non-learning stage, what is the characteristic of light? For example, someone eliminates darkness in the dark, or it is the light of the Dharma. In the previous chapter on hindrances and food, three kinds of light were mentioned, and this refers to the first two. 'Dwelling in contemplation while sitting, etc.', the future is called sitting, the present is called dwelling. Rising from the future sitting posture to stand, so the present is also called sitting. The past is called lying down, because one can lie down only after sitting. The past has ceased, so standing and lying down are just names. What is the characteristic of entering Samadhi (Samādhi, 三昧)? For example, due to causes and conditions, etc. Among the previous four characteristics, except for the characteristic that should be avoided, these three characteristics are in accordance with entering Samadhi. What is the characteristic of exiting Samadhi? For example, the indeterminate ground characteristic that is not encompassed by the self-nature of discrimination. Although the nature of both the mind in Samadhi and the distracted mind are connected to discrimination, the nature of this distracted mind is not encompassed by Samadhi. The indeterminate ground characteristic is called the characteristic of exiting Samadhi. Or, the self-nature of discrimination is not encompassed by the undefiled Samadhi, and the indeterminate ground characteristic is called the characteristic of exiting Samadhi. What is the characteristic of initiation? For example, being able to initiate concise as well as extensive sentences and meanings. This is the supernatural power of the saints, because wisdom and speech are unhindered, able to contain extensive sentences in one word, and use this one word to contain countless sentences and meanings. This supernatural power is initiated by relying on Samadhi, and is called the characteristic of initiation. And even initiate all merits.
Volume 12
Explaining the object of attention, from here begins the third general analysis. There are seven aspects: 1. The origin of cultivating attention; 2. The four causes and conditions for entering Samāpatti (等至); 3. The four neutral roots; 4. The differences between the taste of pure Samadhi, etc.; 5. The differences between the fourfold Samadhi; 6. The sequential transcendence of entering and exiting; 7. The differences in habitual cultivation.
Furthermore, when cultivating this attention, loathing and destroying the object of attention is the path of application (Prayoga-mārga, 加行道); abandoning all afflictions is the path of immediate consequence (Anantarya-mārga, 無間道); maintaining cessation is the path of liberation (Vimukti-mārga, 解脫道); causing all afflictions to be far from continuity is the path of superior progress (Viśeṣa-mārga, 勝進道).
Among the four causes and conditions for entering Samāpatti, the content is divided into three parts: indication, explanation, and conclusion. Love for the desire realm meditation, etc. The four neutral roots, four types of people attain Samadhi. These four are not necessarily all generated by one person. Love is greed, view is holding to views, pride is ego-pride, and doubt is ignorance and doubt. Among these, arising from first hearing is not yet attaining Samadhi.
先起四根。不是唯無記性。欲界通不善故 或得定已後起四種。方是無記。
見上靜慮中 如是入已能自憶念過去多劫遂生是見等者。由得定已。起四全常見。總緣世間非但約定。故非見上靜慮所攝。執此見不捨名為見取。然此文中。唯說能得凈。不說體殊勝。實遂難顯之。為勝易故。定等是常見。所依蘊故。亦見取境。此中愛緣上地。唯識具釋。未得定前我慢。緣此地生。同地而執。總緣五蘊。而方能故。得定后慢。緣彼地起。亦同地故。無別緣我慢。緣他地生。總緣者可爾。如唯識說。其疑一法。觀其文勢。唯修出世者起。緣聖諦疑故。據勝者說。理通余有。于余勝定。亦起疑故。未得定前性。通不善。若得定已后名無記根。是定煩惱。為根本故。起生煩惱愛味定。有二義。一通未至有。準上了相。既通聞慧。未至地散心。何妨染心未至地有。要得根本定。得自在已方起現前。二云未至地無染。了相亦非通聞慧。如唯識疏解 其所愛味當言已出其能愛味當言正入者。所愛味定是凈定。已入過去。出於現在。其能愛味染污定心。在現在故。當言正入。此唯愛數深取所緣順退分定謂有鈍根順住分定謂有中根或利根性等者。此中但依四人成四。故此說根。非依一人而成四種。下第十三。說四撿行。經說依一人次第
【現代漢語翻譯】 現代漢語譯本： 先發起四種（煩惱）之根。這並非完全是無記性（既非善也非惡）的。因為這些根與不善的境界相通。或者在獲得禪定之後，才生起四種無記性（煩惱）之根。
（這種現象）可以在上界靜慮中見到。像這樣，進入禪定之後，能夠回憶起過去多劫的事情，於是產生『常見』等見解。這是因為獲得禪定之後，生起完全的『常見』，總體上緣於世間，而不僅僅是禪定本身。因此，它不屬於上界靜慮所攝。執著這種見解而不捨棄，就叫做『見取』（錯誤的見解）。然而，這段文字中，只說了能夠獲得清凈（的禪定），沒有說其本體殊勝。實際上，很難彰顯這一點。爲了容易理解殊勝之處，禪定等是『常見』所依賴的蘊（五蘊），因此也是『見取』的境界。這裡，愛緣于上地（更高的禪定境界），《唯識論》中有詳細解釋。未獲得禪定之前，我慢（驕傲自大）緣於此地（目前的禪定境界）而生，與此地相同，執著於此，總體上緣於五蘊，才能做到。獲得禪定之後，我慢緣于彼地（更高的禪定境界）而起，也與此地相同。沒有其他緣於我的我慢，緣於他地（不同的禪定境界）而生。總體上緣于（五蘊）是可以的，就像《唯識論》所說的那樣。至於懷疑一種法，觀察其文勢，只有修習出世法的人才會生起，因為他們懷疑聖諦。這是根據殊勝者來說的，道理上適用於其他人，因為對於其他的殊勝禪定，也會產生懷疑。未獲得禪定之前，其性質是不善的。如果獲得禪定之後，就稱為無記根，因為禪定煩惱是其根本。生起煩惱，愛味禪定，有兩種含義。一種是通於未至定（未達到根本定的狀態），參照上面的了相（對禪定的認識）。既然通於聞慧（聽聞佛法而獲得的智慧），未至地散心（未達到根本定時的散亂心），又有什麼妨礙染污心在未至地產生呢？一定要獲得根本定，獲得自在之後，才能生起現前。另一種說法是，未至地沒有染污，了相也不通於聞慧，就像《唯識疏》所解釋的那樣。其所愛味的，應當說是已經出離；其能愛味的，應當說是正在進入。所愛味的禪定是清凈的禪定，已經進入過去，出於現在。其能愛味的染污定心，在現在，所以應當說是正在進入。這只是愛數（愛這種心理活動）深深地執取所緣，順著退步的禪定，認為有鈍根；順著住步的禪定，認為有中根；或者有利根的性質等等。這裡只是依據四種人成就四種（根性），因此這裡所說的根，不是依據一個人而成就四種。下文第十三（品）說四種撿行（檢查行為），經中說依據一個人次第（修習）。
【English Translation】 English version: First, four roots (of afflictions) arise. This is not merely indeterminate (neither good nor bad), because these roots are connected to unwholesome realms. Or, after attaining samadhi (meditative absorption), four kinds of indeterminate (afflictive) roots arise.
This can be seen in the higher dhyanas (meditative states). Like this, after entering samadhi, one can recall many past kalpas (eons) and thus generate views such as 'eternalism'. This is because after attaining samadhi, complete 'eternalistic views' arise, generally focused on the world, not just the samadhi itself. Therefore, it is not included in the higher dhyanas. Holding onto this view without abandoning it is called 'wrong view' (ditthupadana). However, this passage only mentions being able to attain purity (of samadhi), not that its essence is superior. In reality, it is difficult to manifest this. To make it easier to understand the superiority, samadhi, etc., are the aggregates (skandhas) upon which 'eternalism' relies, and therefore are also the object of 'wrong view'. Here, craving is related to the higher realms, which is explained in detail in the Vijnaptimatrata (Consciousness-only) treatise. Before attaining samadhi, conceit (mana) arises in relation to this realm (the current samadhi), being the same as this realm, clinging to it, and generally focused on the five aggregates (panca-skandha) in order to do so. After attaining samadhi, conceit arises in relation to that realm (the higher samadhi), also being the same as this realm. There is no other conceit related to 'I' that arises in relation to another realm. Generally focusing on (the five aggregates) is possible, as the Vijnaptimatrata says. As for doubting a single dharma (teaching), observing its wording, only those who cultivate transcendent dharmas (lokuttara-dharma) will generate it, because they doubt the Noble Truths (arya-satya). This is according to the superior ones, but in principle it applies to others, because doubt can also arise regarding other superior samadhis. Before attaining samadhi, its nature is unwholesome. If one attains samadhi, it is then called an indeterminate root, because samadhi afflictions are its root. Generating afflictions and savoring samadhi have two meanings. One is that it applies to the pre-samadhi state (before reaching fundamental samadhi), referring to the above-mentioned characteristics (of samadhi). Since it applies to learning through hearing (sutamayaprajna), and the distracted mind in the pre-samadhi state, what prevents the defiled mind from arising in the pre-samadhi state? One must attain fundamental samadhi and gain mastery before it can arise. Another explanation is that there is no defilement in the pre-samadhi state, and the characteristics do not apply to learning through hearing, as explained in the Vijnaptimatrata commentary. What is savored should be said to have already departed; what is capable of savoring should be said to be currently entering. The samadhi that is savored is pure samadhi, which has already entered the past and departed from the present. The defiled mind that is capable of savoring is in the present, so it should be said to be currently entering. This is only that the number of cravings (the mental activity of craving) deeply grasps the object, following the declining samadhi, considering there to be dull faculties; following the abiding samadhi, considering there to be medium faculties; or the nature of sharp faculties, etc. Here, it is only based on four types of people that four types (of faculties) are accomplished, so the roots mentioned here are not accomplished based on one person. The thirteenth (chapter) below speaks of four types of examination practices (catasso parikkhara-patipatti), and the sutra says that it is based on one person in sequence (of practice).
修故。道理亦有上根而下修退。亦有下根上修不退。其退分定。退其住分定。而染心相入出。既不勝進。亦不退下 順勝分定。定約別人。修定是利根。不與染心而相入出。第四亦爾 順抉擇分定。能生無漏。非勝分定。第十三說。四檢行經中。順勝分定。非退非住。唯是勝進。非趣抉擇。故抉擇即分。名抉擇分。分是支義類義。
此四種定。一辨行相。如文 二辨性。唯有漏善 三依地。通色無色。有頂亦能生無漏心故。然以義準。非上七近分。有第四分。不見與無漏心相入出故。初起不然。後起可得。故皆有四分。無文遮故 四初能生二。自及住分。住分生三。除第四。第三亦生三。除退分。第四生一。謂自類 五顯類異。順退分順煩惱。住分順自地。順勝分順上地。順抉擇分順無漏 六依起。地獄起四。上二界唯三。無初。以不退故。
無間入等至中。漏無漏純雜三種。皆有四類。一純有漏。二純無漏。三有無漏雜 四類者。一順入。二逆入。三順逆入。四逆順入。此中但有初二。
超越入等至中。有漏無漏純雜三類超。各亦有四。此中辨唯有初二。文言通故。如是合有二十四句。上辨類別。何人能超者。此言超者。唯無學非有學。唯利根非鈍根 依界者。唯欲界。非上二。若起色界心出。
【現代漢語翻譯】 現代漢語譯本 修習的緣故。道理上也有上等根器的人反而退步，也有下等根器的人通過修習而不退步。其中退步的程度是確定的，停留在某個階段的程度也是確定的。而染污心與之相互影響，既不能勝進，也不會退步。順勝進的程度是確定的，這個確定是相對於其他人而言的。修習禪定是利根之人，不會與染污心相互影響。第四種情況也是如此。順抉擇分定（Nirvedhabhāgīya，趣向解脫分）能夠生起無漏智慧，而不是勝分定（Visesabhāgīya，殊勝分）。第十三卷中說，在四檢行經中，順勝分定既不退也不住，只是勝進，而不是趣向抉擇。因此，抉擇就是分，名為抉擇分。分是分支、類別的意思。 這四種禪定，一辨別其行相，如經文所說；二辨別其性質，只有有漏的善法；三依止的禪定地，通於色界和無色界。因為有頂天（Bhavāgra，非想非非想處）也能生起無漏心。然而根據義理推斷，最高的七個近分定（Upacāra-samādhi，近分定）沒有第四種情況，因為沒有發現與無漏心相互影響的情況。最初生起時不是這樣，後來生起時可以有，所以都有四種情況，因為沒有經文遮止。四、最初能生起兩種，自己和住分。住分生起三種，除了第四種。第三種也生起三種，除了退分。第四種生起一種，就是同類。 五、顯示類別差異。順退分順應煩惱，住分順應自地，順勝分順應上地，順抉擇分順應無漏。六、依據生起，地獄生起四種，上二界只有三種，沒有最初的退分，因為不會退步。 在無間入等至（Anantarika-samāpatti，無間等至）中，有漏、無漏、純雜三種情況，都有四類。一是純有漏，二是純無漏，三是有漏無漏混合。四類是指：一是順入，二是逆入，三是順逆入，四是逆順入。這裡只有前兩種。 在超越入等至（Atikrama-samāpatti，超越等至）中，有漏、無漏、純雜三種情況的超越，每種也有四類。這裡辨別只有前兩種，因為經文是通用的。這樣合起來共有二十四句。上面辨別了類別，什麼人能夠超越呢？這裡說的超越，只有無學（Arhat，阿羅漢）才能做到，不是有學（Śaikṣa，有學道者）；只有利根才能做到，不是鈍根。依據的禪定地，只有欲界（Kāmadhātu，欲界），不是上二界。如果生起**心而出。
【English Translation】 English version Due to cultivation. In principle, there are those with superior faculties who regress through cultivation, and those with inferior faculties who do not regress through cultivation. The extent of regression is definite, and the extent of remaining in a certain state is also definite. And defiled minds interact with them, neither advancing nor regressing. The extent of progressing is definite, and this definiteness is relative to others. Cultivating samādhi is for those with sharp faculties, and they do not interact with defiled minds. The fourth case is also the same. Nirvedhabhāgīya (the part leading to liberation) can generate undefiled wisdom, not Visesabhāgīya (the superior part). The thirteenth chapter says that in the Four Examinations Sutra, Visesabhāgīya is neither regressing nor remaining, but only progressing, not leading to liberation. Therefore, liberation is a part, called Nirvedhabhāgīya. A part is a branch or category. These four types of samādhi: first, distinguish their characteristics, as stated in the text; second, distinguish their nature, only defiled wholesome dharmas; third, the grounds they rely on, encompassing the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu). Because Bhavāgra (the peak of existence) can also generate undefiled minds. However, based on the principle, the highest seven Upacāra-samādhi (access concentrations) do not have the fourth case, because there is no interaction with undefiled minds. It is not so at the beginning, but it can be obtained later, so all have four cases, because there is no textual prohibition. Fourth, initially, it can generate two, itself and the remaining part. The remaining part generates three, except for the fourth. The third also generates three, except for the regressing part. The fourth generates one, namely its own kind. Fifth, showing the differences in categories. The regressing part accords with afflictions, the remaining part accords with its own ground, the progressing part accords with the upper ground, and the Nirvedhabhāgīya accords with the undefiled. Sixth, based on arising, the lower realm arises four, the upper two realms only have three, without the initial regressing part, because there is no regression. In Anantarika-samāpatti (uninterrupted concentration), the three cases of defiled, undefiled, and mixed all have four categories. One is purely defiled, two is purely undefiled, and three is a mixture of defiled and undefiled. The four categories refer to: one is entering in sequence, two is entering in reverse, three is entering in sequence and reverse, and four is entering in reverse and sequence. Here, there are only the first two. In Atikrama-samāpatti (transcendental concentration), the transcendence of the three cases of defiled, undefiled, and mixed each also has four categories. Here, only the first two are distinguished, because the text is general. Thus, there are a total of twenty-four sentences. Above, the categories are distinguished, who can transcend? The transcendence mentioned here can only be achieved by Arhat (non-learners), not Śaikṣa (learners); only those with sharp faculties can achieve it, not those with dull faculties. The ground it relies on is only the Kāmadhātu (desire realm), not the upper two realms. If ** mind arises and exits.
可有聞慧。異熟生心。及通果心。今以非想地心出。出在何心。彼無聞慧威儀工巧。及通果心。非異地起生得善心異熟生心。業果者不異地起。準滅盡定出。緣三種境。觸三種觸。許緣內外有為蘊生。何妨欲界地。起有頂地異熟生心。非業果者。然相難知。由此應言。有漏無漏出。在異類名為出心。非要散位。若爾有漏無漏間入等。云何住異類。今言住異。行相別類名之為出。或得起無記心。未乖理也。以極遠故。無有能超第三等至 唯除如來等者。此據極自在超一切地者說。若七地以前。及波羅蜜多聲聞。亦能超二地乃至七地。大目犍連。入無所有處定。聞象等聲。便從彼出。超多地故。六十三中具明此事 又依自在超一切地。謂佛及不退菩薩。餘人雖超。不能多地。若任運起。非超禪者一切皆得。如轉生九地。及大目揵連。故此不說。此明超故。
熏修中文有二義。初明雜修。后明修生差別。初文有二。初標后釋 熏有五類。一純有漏定熏修。謂生下四靜慮。除五凈居。如此下說。耎中上品修故。受三地果 二純無漏定熏修。謂八地已去變易生死。有漏定盡故 三有漏無漏雜修。即此所說。為于等至得自在故。及受等至自在果故。間雜修習。生五凈居等 四有漏定散雜熏修。謂阿羅漢。舍福命行。資命福果
【現代漢語翻譯】 現代漢語譯本： 問：是否可能存在通過聽聞佛法獲得的智慧（聞慧），由前世業力成熟而產生的心（異熟生心），以及證得神通果位的心（通果心）？如果從非想非非想處天的心（非想地心）出定，會進入哪種心？ 答：在非想非非想處天沒有通過聽聞佛法獲得的智慧，沒有威儀、工巧，也沒有證得神通果位的心。非想非非想處天的心不是從其他地的生得善心或異熟生心產生的。如果是業果所致，則不會從其他地產生。可以參照從滅盡定出定的情況，滅盡定出定后可以緣三種境界，觸三種觸。允許緣內外有為蘊而生。那麼，為什麼欲界地不能產生有頂天的異熟生心呢？因為非業果的情況，其相狀難以知曉。因此，應該說，從有漏心或無漏心出定，進入不同型別的狀態，這就被稱為『出心』，不一定是在散亂的狀態。如果這樣，有漏心和無漏心之間相互進入等情況，又如何安住于不同型別的心呢？現在所說的『住異』，是指行相不同，類別不同，這就被稱為『出』。或者可能生起無記心，這並沒有違背道理，因為距離非常遙遠，沒有人能夠超越第三禪等定境，除非是如來等。這裡是根據極度自在，能夠超越一切地的人來說的。如果是七地以前的菩薩，以及波羅蜜多的聲聞，也能超越二地乃至七地。大目犍連（Mahāmaudgalyāyana），進入無所有處定（Ākiñcanyāyatana），聽到大象等聲音，就從彼定中出來，超越了很多地。六十三頌中詳細說明了此事。另外，依靠自在力超越一切地，指的是佛和不退轉菩薩（Avaivartika-bodhisattva）。其他人即使超越，也不能超越很多地。如果是任運而起，並非超越禪定的人都能做到，例如轉生九地，以及大目犍連。所以這裡不討論這些，這裡是說明超越的情況。
熏修的中文有兩個含義。首先說明雜修，然後說明修習產生的差別。首先說明雜修，分為標示和解釋兩個部分。熏修有五種型別： 1. 純有漏定熏修：指生於下四禪天（Rūpadhātu），除了五凈居天（Śuddhāvāsa）。如下文所說，因為是軟、中、上品修習，所以承受三地的果報。 2. 純無漏定熏修：指八地以上，變易生死。因為有漏定已經窮盡。 3. 有漏無漏雜修：就是這裡所說的，爲了在等至（Samāpatti）中獲得自在，以及承受等至自在的果報，間雜修習，生於五凈居天等。 4. 有漏定和散心雜熏修：指阿羅漢（Arhat），捨棄福德和壽命的行，資助壽命和福德的果報。
【English Translation】 English version: Question: Is it possible to have wisdom acquired through hearing the Dharma (Śruta-mayī prajñā), a mind born from the maturation of past karma (Vipāka-ja citta), and a mind that has attained the fruit of supernatural powers (Abhijñā-phala citta)? If one emerges from the mind of the Realm of Neither Perception Nor Non-Perception (Nai'vasaṃjñānāsaṃjñāyatana), into what kind of mind does one enter? Answer: In the Realm of Neither Perception Nor Non-Perception, there is no wisdom acquired through hearing the Dharma, no dignified conduct or skillful crafts, and no mind that has attained the fruit of supernatural powers. The mind of the Realm of Neither Perception Nor Non-Perception does not arise from the innate wholesome mind or the mind born from the maturation of karma of other realms. If it is due to the result of karma, it will not arise from other realms. It can be compared to emerging from the Cessation Attainment (Nirodha-samāpatti), after emerging from the Cessation Attainment, one can cognize three kinds of objects and experience three kinds of contact. It is permissible to arise from the conditioned aggregates (Saṃskṛta-skandha) of internal and external. Then, why can't the Desire Realm (Kāmadhātu) produce the mind born from the maturation of karma of the Peak of Existence (Bhavāgra)? Because the state of non-karma result is difficult to know. Therefore, it should be said that emerging from defiled (Sāsrava) or undefiled (Anāsrava) minds, entering into a different type of state is called 'emerging mind,' not necessarily in a scattered state. If so, how can the intermingling of defiled and undefiled minds reside in different types of minds? The 'residing differently' now refers to different characteristics and categories, which is called 'emergence.' Or it may be possible to arise an indeterminate mind (Avyākṛta), which is not contrary to reason, because the distance is very far, no one can surpass the Third Dhyana (Tṛtīya-dhyāna) and so on, except for the Tathāgata (Tathāgata) and others. This is said according to those who are extremely free and can surpass all realms. If it is a Bodhisattva (Bodhisattva) before the seventh ground, and a Śrāvaka (Śrāvaka) of Pāramitā (Pāramitā), they can also surpass two to seven grounds. Mahāmaudgalyāyana (Mahāmaudgalyāyana), entering the Realm of No-Thingness (Ākiñcanyāyatana), heard the sound of elephants and so on, and then came out of that samadhi, surpassing many grounds. This matter is explained in detail in the sixty-third verse. In addition, relying on the freedom to surpass all realms refers to the Buddha (Buddha) and the non-retrogressing Bodhisattvas (Avaivartika-bodhisattva). Even if others surpass, they cannot surpass many grounds. If it arises spontaneously, not everyone who surpasses meditation can achieve it, such as being reborn in the nine realms, and Mahāmaudgalyāyana. Therefore, this is not discussed here, this is to explain the situation of surpassing.
The Chinese term 'Xun Xiu' (熏修) has two meanings. First, it explains mixed cultivation, and then it explains the differences arising from cultivation. First, it explains mixed cultivation, divided into two parts: indication and explanation. There are five types of 'Xun Xiu': 1. Purely defiled samadhi cultivation: refers to being born in the lower four Dhyana heavens (Rūpadhātu), except for the Pure Abodes (Śuddhāvāsa). As mentioned below, because it is soft, medium, and superior cultivation, it receives the fruit of the three grounds. 2. Purely undefiled samadhi cultivation: refers to the eighth ground and beyond, the change and death. Because the defiled samadhi has been exhausted. 3. Mixed defiled and undefiled cultivation: is what is being discussed here, in order to obtain freedom in Samāpatti (Samāpatti), and to receive the fruit of freedom in Samāpatti, mixed cultivation, being born in the Pure Abodes and so on. 4. Mixed defiled samadhi and scattered mind cultivation: refers to Arhats (Arhat), abandoning the actions of merit and lifespan, assisting the fruits of lifespan and merit.
五無漏定散雜熏修。謂二乘。及七地已前菩薩變易生死 此第三雜修中。有漏為兩邊。無漏一剎那。居中為修成滿。如五凈居業。異生身造種在身中。任運但能感下天處。由起希愿熏修成滿。無漏定力。資昔業種。令勢殊勝。生五凈居故。非有漏而為中也。其力劣故。即與小乘稍不同也 又初一念有漏。是加行道。伏除定障。次念無漏。為無間道。正除定障。后一念有漏。為解脫道。故熏修滿。若以有漏為中。無漏為初後者。豈以無漏為加行。有漏為無間道耶。未后解脫為能資故。所資相順 若於是處時事能入諸定者。身所住依名處起定。明暗等時節等名時。隨緣何境名事 若有餘取者。取謂取支。有殘業潤生取生。便生凈居 等至果有二。初得功德果。後生凈居果。
修生生差別中有四。一生因。二染退善進。三修因處。四辨差別 既生彼已若起愛味即便退沒者。非上地中定可有退。由多愛味。損減壽命。名便退沒。此退生也。
此地五門廣分別中。上已三段解四門訖。下第四段。釋諸經宗要最後眾雜義。文分為二。初釋宗要。即解前說想標四門。靜慮解脫等持等至中后三種。由四靜慮前已解故。后第十三卷方釋雜義。雖此二段俱是釋經。諸門雜義各有別故。分成二種。初中分二。初標下說。后隨別
【現代漢語翻譯】 現代漢語譯本： 『五無漏定散雜熏修』，指的是二乘（聲聞乘和緣覺乘），以及七地（遠行地）之前的菩薩的變易生死。 這第三種雜修中，有漏為兩邊，無漏在一剎那間居於中間，作為修習成就圓滿。例如五凈居天的業，異生身（凡夫之身）所造的業種在身中，自然而然只能感得下層天處的果報。由於發起希愿，熏修成就圓滿的無漏定力，資助過去的業種，使勢力殊勝，所以能生到五凈居天。因此，並非以有漏作為中間。因為有漏的力量弱小，所以與小乘略有不同。 此外，最初一念的有漏是加行道，用來伏除定障；其次一念的無漏是無間道，用來真正去除定障；最後一念的有漏是解脫道，所以說熏修圓滿。如果以有漏為中間，無漏為最初和最後，難道能以無漏為加行，有漏為無間道嗎？因為最後的解脫能夠資助，所資助的相互順應。 如果在這個處所、時間、事情上能夠進入各種禪定，那麼身體所住的處所稱為『處』，發起禪定；明暗等時間節點等稱為『時』；隨順因緣的任何境界稱為『事』。 如果還有剩餘的『取』，『取』指的是取支（十二因緣中的取支），有殘餘的業力潤澤生命，產生『取』和『生』，便能生到凈居天。 等至的果報有兩種：最初是獲得功德的果報，然後是生到凈居天的果報。 『修生生差別』中有四種：一是生因，二是染退善進，三是修因處，四是辨別差別。既然已經生到彼處，如果生起愛味，就會退沒。並非上地中的禪定會有退失，而是由於過多的愛味，損減壽命，所以稱為退沒。這是退生。 此地五門廣分別中，上面已經分三段解釋了四門。下面第四段，解釋諸經的宗要，也就是解釋前面所說的想標四門，靜慮、解脫、等持、等至中的后三種，因為四靜慮前面已經解釋過了。後面第十三卷才解釋雜義。雖然這兩段都是解釋經文，但諸門的雜義各有區別，所以分成兩種。初中分二，先標出，然後解說，最後隨類分別。
【English Translation】 English version: 『Five non-outflowed concentrations, scattered and mixed cultivation』 refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the transformation and death of Bodhisattvas before the Seventh Ground (Dūraṅgama). In this third mixed cultivation, the outflowed (āsrava) is on both sides, and the non-outflowed (anāsrava) is in the middle for a moment, as the accomplishment and fulfillment of cultivation. For example, the karma of the Five Pure Abodes (Śuddhāvāsa), the karma seeds created by the body of an ordinary being (pṛthagjana) in the body, can only naturally cause the retribution of the lower heavens. Because of generating aspirations, the non-outflowed concentration power cultivated to perfection assists the past karma seeds, making their power superior, so they can be born in the Five Pure Abodes. Therefore, it is not that the outflowed is in the middle. Because the power of the outflowed is weak, it is slightly different from the Śrāvakayāna. In addition, the first thought of the outflowed is the preparatory path (prayoga-mārga), used to subdue and remove the obstacles to concentration; the next thought of the non-outflowed is the immediate path (anantara-mārga), used to truly remove the obstacles to concentration; the last thought of the outflowed is the path of liberation (vimukti-mārga), so it is said that the cultivation is complete. If the outflowed is in the middle, and the non-outflowed is at the beginning and the end, how can the non-outflowed be the preparatory path and the outflowed be the immediate path? Because the final liberation can assist, and what is assisted is mutually consistent. If one can enter various concentrations in this place, time, and matter, then the place where the body resides is called 『place』 (sthāna), where concentration arises; the time nodes such as light and darkness are called 『time』 (kāla); any state that follows the conditions is called 『matter』 (vastu). If there is still remaining 『grasping』 (upādāna), 『grasping』 refers to the grasping aggregate (upādānaskandha) (one of the twelve links of dependent origination), with residual karma nourishing life, producing 『grasping』 and 『birth』 (jāti), one can be born in the Pure Abodes. There are two kinds of fruits of attainment (samāpatti): the first is the fruit of obtaining merit, and the second is the fruit of being born in the Pure Abodes. There are four kinds of differences in 『cultivation, birth, and life』: first, the cause of birth; second, the decline of defilements and the progress of goodness; third, the place of cultivation; and fourth, distinguishing the differences. Since one has already been born there, if one develops a taste for love, one will regress and fall. It is not that concentration in the higher grounds can regress, but because of too much taste for love, one's lifespan is reduced, so it is called regression and fall. This is regressive birth. In the extensive explanation of the five doors of this ground, the above has explained the four doors in three sections. The fourth section below explains the essential points of the scriptures, that is, explaining the four doors of thought marking mentioned earlier, the last three of contemplation (dhyāna), liberation (vimokṣa), concentration (samādhi), and attainment (samāpatti), because the four contemplations have already been explained earlier. The miscellaneous meanings are explained in the thirteenth volume later. Although both of these sections explain the scriptures, the miscellaneous meanings of the various doors are different, so they are divided into two types. The first is divided into two, first marking out, then explaining, and finally distinguishing according to categories.
釋。別釋中有三。一解解脫。二解等持。三三摩地已上是。三解等至。五現見三摩缽底已下是。初門有四。初釋解脫。次釋勝處。三釋遍處。后總聊簡。雖勝遍處準前標說。在等至門。今依修生次第故。次解脫而便明之。前以隨他雜起引生。或隨勝義故。離解脫入等至門。解脫除障最為勝用。故別門標。今以初修次第必爾。故便明之。不相違也。
八解脫以十門分別。文中有三。一列名。二釋總名。三辨行相。
列名者。一有色觀。諸色解脫。二內無色想觀。外諸色解脫。三凈解脫身作證具足住。四空無邊處解脫。五識無邊處解脫。六無所有處解脫。七非想非非想處解脫。八滅盡解脫身作證具足住。依俱舍二十九云。初名內有色想觀外色解脫。想觀增故。立想觀名。內未伏除。見者色想。名內有色。但觀外境。名觀外色。大乘不然。未離色界欲。或雖已離見者色想。安立現前名有色。通觀內外名觀諸色。
內無色想觀外諸色者。彼小乘說。內已伏除色想。名內無色想。唯觀外境。名觀外色。今此論說。已依無色定離色界染。名內無色想。即此諸色。已出染故。名之為外。觀此為境。名觀外色。上二言觀者。于諸色中。為變化自在故。意解思惟。顯示彼想故。解脫者。謂能解脫變化障故。依對法說。
【現代漢語翻譯】 現代漢語譯本： 釋：在別釋中有三種情況。一是解釋解脫（vimoksha），二是解釋等持（samadhi），三是三摩地（samadhi），以上這些都屬於這種情況。三是解釋等至（samapatti），五現見三摩缽底（sākṣātkriyasamāpatti）以下都屬於這種情況。第一個門有四個部分。首先解釋解脫，其次解釋勝處（abhibhāyatana），三是解釋遍處（kṛtsnāyatana），最後是總括簡要說明。雖然勝處和遍處按照之前的標準來說明，屬於等至門，但現在依據修行的次第，所以先解釋解脫，然後方便地說明它們。之前因為隨順他人雜亂的生起，或者隨順勝義的緣故，將離解脫放入等至門。解脫消除障礙是最殊勝的作用，所以單獨設立一個門來標明。現在因為初修的次第必然如此，所以方便地說明它們，這並不矛盾。
八解脫以十個方面來分別。文中包含三個部分：一是列出名稱，二是解釋總的名稱，三是辨別行相。
列出名稱：一是有色觀諸色解脫（rūpī rūpāṇi paśyati），二內無色想觀外諸色解脫（adhyātmaṃ arūpasaṃjñī bahirdhā rūpāṇi paśyati），三凈解脫身作證具足住（śubhaṃ vimokṣaṃ kāyena saṃsparśaṃ upasampadya viharati），四空無邊處解脫（ākāśānantyāyatana vimokṣa），五識無邊處解脫（vijñānānantyāyatana vimokṣa），六無所有處解脫（ākiṃcanyāyatana vimokṣa），七非想非非想處解脫（nevasaṃjñānāsaṃjñāyatana vimokṣa），八滅盡解脫身作證具足住（saṃjñāvedayitanirodhaṃ kāyena saṃsparśaṃ upasampadya viharati）。依據《俱舍論》第二十九卷的說法，第一個名稱是內有色想觀外色解脫，因為想和觀的作用增強，所以立名為想觀。內心沒有降伏和去除，見到色者的色想，名為內有色。只觀察外在的境界，名為觀外色。大乘的觀點不同，沒有離開**欲，或者即使已經離開了，見到色者的色想，安立在現前，名為有色。普遍地觀察內外，名為觀諸色。
內無色想觀外諸色者，小乘認為，內心已經降伏和去除色想，名為內無色想。只觀察外在的境界，名為觀外色。現在這部論典說，已經依靠無色定離開了**染，名為內無色想。這些色，已經脫離了染污，所以稱之為外。觀察這些作為境界，名為觀外色。上面兩個「觀」字，是在各種色中，爲了變化自在的緣故，用心理解和思惟，顯示那些想。解脫，是指能夠解脫變化的障礙。依據《對法論》的說法。
【English Translation】 English version: Explanation: In the separate explanations, there are three cases. First, explaining vimoksha (解脫, liberation), second, explaining samadhi (等持, concentration), and third, samadhi (三摩地), all the above belong to this category. Third, explaining samapatti (等至, attainment), everything below the five sākṣātkriyasamāpatti (現見三摩缽底, realization attainment) belongs to this category. The first gate has four parts. First, explain vimoksha, second, explain abhibhāyatana (勝處, mastery of the senses), third, explain kṛtsnāyatana (遍處, totality), and finally, a summary and brief explanation. Although abhibhāyatana and kṛtsnāyatana are explained according to the previous standards and belong to the samapatti gate, now, according to the order of practice, vimoksha is explained first, and then they are conveniently explained. Previously, because of following others' miscellaneous arising or following the ultimate meaning, leaving vimoksha was placed in the samapatti gate. Vimoksha is the most excellent function of eliminating obstacles, so a separate gate is established to indicate it. Now, because the order of initial practice is necessarily like this, they are conveniently explained, which is not contradictory.
The eight vimokshas are distinguished by ten aspects. The text contains three parts: first, listing the names; second, explaining the general name; and third, distinguishing the characteristics.
Listing the names: 1. rūpī rūpāṇi paśyati (有色觀諸色解脫, liberation by contemplating forms), 2. adhyātmaṃ arūpasaṃjñī bahirdhā rūpāṇi paśyati (內無色想觀外諸色解脫, liberation by contemplating external forms while internally without form perception), 3. śubhaṃ vimokṣaṃ kāyena saṃsparśaṃ upasampadya viharati (凈解脫身作證具足住, liberation of purity attained and abiding through bodily experience), 4. ākāśānantyāyatana vimokṣa (空無邊處解脫, liberation of the sphere of infinite space), 5. vijñānānantyāyatana vimokṣa (識無邊處解脫, liberation of the sphere of infinite consciousness), 6. ākiṃcanyāyatana vimokṣa (無所有處解脫, liberation of the sphere of nothingness), 7. nevasaṃjñānāsaṃjñāyatana vimokṣa (非想非非想處解脫, liberation of the sphere of neither perception nor non-perception), 8. saṃjñāvedayitanirodhaṃ kāyena saṃsparśaṃ upasampadya viharati (滅盡解脫身作證具足住, liberation of the cessation of perception and feeling attained and abiding through bodily experience). According to the twenty-ninth volume of the Abhidharmakośa, the first name is 'internal form perception contemplating external form liberation' because the function of thought and contemplation is enhanced, so it is named thought contemplation. If the mind has not subdued and removed the perception of form, seeing the form of the seer is called 'internal form'. Only observing the external realm is called 'contemplating external form'. The Mahayana view is different. If one has not left **desire, or even if one has left it, seeing the form of the seer, establishing it in the present is called 'having form'. Universally observing inside and outside is called 'contemplating all forms'.
'Internal formless thought contemplating external forms' means that the Hinayana believes that the mind has subdued and removed the perception of form, which is called 'internal formless thought'. Only observing the external realm is called 'contemplating external form'. Now this treatise says that one has relied on the formless samadhi to leave attachment, which is called 'internal formless thought'. These forms have been freed from defilement, so they are called external. Observing these as the realm is called 'contemplating external form'. The two words 'contemplating' above are in various forms, for the sake of changing freely, using the mind to understand and think, showing those thoughts. Vimoksha refers to being able to liberate from the obstacles of change. According to the Abhidharma.
內謂內身。已依無色定。伏除見者色想。名內無色。與此不同 凈解脫身作證具足住者。凈者。謂第四靜慮中。離八種障。舍念圓滿清白名凈。此觀通觀凈不凈境。顯揚說。凈者一向意解思惟凈妙色者。隨轉理門。或依彼觀相待相入故。后成一味凈色為論。對法論說。于內凈不凈色。展轉相待等故 解脫者。謂能解脫凈不凈變化生起煩惱障。此即變化時加行功用。名為煩惱障礙心故。前二解脫。隨於一事變化之障。此所解脫凈不凈中所有。變化加行功用極自在障 身者。意身 作證者。由於智斷得作證故。諸根得境唯身根親。合身與證名。前二解脫。意解思惟尚疏遠故。與其觀名。此第三解脫。除障最勝名身作證。故對法說。此八種名聖住。諸聖所住故。然諸聖者多住第三第八。此二勝故。於二界中。各在邊故。世尊經中。說身作證。於色無色障斷無餘。證得轉依勝餘六故 具足住者。是第四靜慮根本圓滿。第八亦爾。有頂圓滿。餘名可解。
論。釋名中。但釋通名 前七解脫于已解脫生勝解者。七所觀法。要離彼地煩惱障染。方始修作。名已解脫。今觀彼境。為除定障。起神通功德。而生勝解。故名解脫 第八解脫棄背想受者。前遠無間道。雖滅想受障。今方得名解脫。正起解脫時。但暫棄背想受。立解脫名
【現代漢語翻譯】 現代漢語譯本 『內』指的是自身。已經依靠無色定，降伏並去除見惑的人所產生的色想，稱為『內無色』。這與下面的情況不同。 『凈解脫身作證具足住』指的是：『凈』，指的是在第四禪定中，遠離八種障礙，捨棄雜念，圓滿清凈的狀態。這種觀想可以普遍地觀想清凈和不凈的境界。《顯揚論》說，『凈』指的是一心一意地理解和思惟清凈美妙的色相。隨著理性的引導，或者依靠這種觀想，相互對待，相互進入，最終形成一種純粹的清凈色相。《對法論》說，對於內在的清凈和不凈的色相，相互對待等等。 『解脫』，指的是能夠解脫清凈和不凈的變化所產生的煩惱障礙。這指的是在變化時所做的努力和功用，被稱為煩惱障礙之心。前面的兩種解脫，只是針對某一件事的變化所產生的障礙。而這種解脫，則是針對清凈和不凈中所包含的所有變化、加行、功用所產生的極大的自在障礙。 『身』，指的是意身。 『作證』，指的是由於智慧和斷除煩惱而獲得的作證。諸根接觸境界，只有身根最親近。將『身』和『證』合在一起命名。前面的兩種解脫，只是用意念來理解和思惟，還比較疏遠，所以用觀想來命名。這第三種解脫，去除障礙最為殊勝，所以稱為『身作證』。因此，《對法論》說，這八種解脫被稱為聖住，是諸聖所居住的地方。然而，諸聖大多居住在第三和第八種解脫中，因為這兩種解脫最為殊勝，並且分別位於二界的邊緣。 世尊在經中說，『身作證』，對於色界和無色界的障礙斷除無餘，證得轉依，勝過其他六種解脫。 『具足住』，指的是第四禪定的根本圓滿，第八種解脫也是如此，是有頂天的圓滿。其餘的名稱可以理解。 論：在解釋名稱時，只解釋通用的名稱。 對於已經解脫的人，產生殊勝的理解：前七種解脫所觀想的法，必須要遠離彼地的煩惱障礙染污，才能開始修作，稱為『已解脫』。現在觀想這些境界，是爲了去除禪定中的障礙，生起神通功德，從而產生殊勝的理解，所以稱為解脫。 第八種解脫，捨棄背離想和受：前面的遠無間道，雖然滅除了想和受的障礙，但現在才被稱為解脫。真正生起解脫時，只是暫時捨棄背離想和受，所以立名為解脫。
【English Translation】 English version 『Internal』 refers to one's own body. Having relied on the Formless Realm Samadhi and subdued and eliminated the perception of form arising from those who have eliminated views, this is called 『Internal Formless』. This is different from the following. 『Pure Liberation, Body Witness, Abiding in Perfection』 refers to: 『Pure』, which means in the Fourth Dhyana, being free from the eight kinds of hindrances, abandoning distractions, and being in a state of complete purity. This contemplation can universally contemplate pure and impure realms. The Xianyang Lun (Treatise on Manifestation) says, 『Pure』 refers to wholeheartedly understanding and contemplating pure and wonderful forms. Following the guidance of reason, or relying on this contemplation, mutually treating each other, mutually entering, and ultimately forming a pure and unadulterated form. The Abhidharma-samuccaya (Compendium of Abhidharma) says, regarding the internal pure and impure forms, mutually treating each other, and so on. 『Liberation』 refers to being able to liberate from the afflictive obstacles arising from the changes of pure and impure. This refers to the efforts and functions made during the changes, which are called the mind of afflictive obstacles. The previous two liberations only target the obstacles arising from the changes of a certain matter. This liberation targets all the great obstacles of freedom arising from all the changes, efforts, and functions contained in the pure and impure. 『Body』 refers to the mind-body. 『Witness』 refers to the witnessing obtained due to wisdom and the elimination of afflictions. Among the senses contacting the realms, only the body sense is the closest. Combining 『body』 and 『witness』 to name it. The previous two liberations only use the mind to understand and contemplate, which is still relatively distant, so they are named with contemplation. This third liberation is the most superior in removing obstacles, so it is called 『Body Witness』. Therefore, the Abhidharma-samuccaya says that these eight liberations are called Holy Abodes, the places where the Holy Ones reside. However, the Holy Ones mostly reside in the third and eighth liberations, because these two liberations are the most superior and are located at the edges of the two realms respectively. The World Honored One said in the sutras that 『Body Witness』 completely eliminates the obstacles of the Form Realm and the Formless Realm, and attains the transformation of the basis, surpassing the other six liberations. 『Abiding in Perfection』 refers to the fundamental perfection of the Fourth Dhyana, and the eighth liberation is also like this, which is the perfection of the Peak of Existence. The remaining names can be understood. Treatise: When explaining the names, only the common names are explained. For those who have already been liberated, generating superior understanding: The dharmas contemplated by the previous seven liberations must be free from the defilement of afflictive obstacles in that realm before they can begin to be cultivated, which is called 『already liberated』. Now contemplating these realms is to remove the obstacles in samadhi and generate the merits of supernormal powers, thereby generating superior understanding, so it is called liberation. The eighth liberation, abandoning and turning away from perception and sensation: Although the previous Far Uninterrupted Path eliminated the obstacles of perception and sensation, it is now called liberation. When liberation truly arises, it is only temporarily abandoning and turning away from perception and sensation, so it is named liberation.
。非時方始解脫定障。先已離故。
第三辨相中。唯辨七解脫。后等至門方釋第八故 謂生欲界等者。釋有色義。此說初修未離色染。若已離者。見者色想安立現前。名為有色 彼于如是所解脫中而生解脫者。釋解脫義。其所觀色。于欲界欲所解脫中。已得解脫故 即于欲界諸色以有光明想作意思惟等者。此明觀義。不同小乘作不凈想。今此說觀光明想故。有二因緣故。名為有色。一生欲界得色界定故。二于光明而作勝解故 欲界諸色于諸勝處所制少色等者。此答所觀色即勝處境。初勝解想而觀之故。若好若惡等者。此答行相。前三解脫。引勝處遍處諸聖神通。后四解脫。隨應能引無諍等功德 謂生欲界已離色界欲者。此釋內無色想義。先依空處定。已離色界染故。顯揚論說內無色想者。依無色定。意解思惟故 無色界定不現在前者。釋觀外諸色義。無色不能觀諸色故。依色界定現觀外諸色故。無色定不現在前。上說未得無色定。未離色界欲。外觀諸色。名初解脫。已得無色定已。離色界欲。觀外諸色。名第二解脫者。此依初業說。由俱解脫者。定得初解脫故。若先不入無色定。未伏除見者色想。作光明想。而觀諸色。是初解脫。若先入無色定。已伏除見者色想。不思惟光明想。但觀外色中好惡等。是第二解脫
【現代漢語翻譯】 現代漢語譯本：非時才能解脫禪定中的障礙，因為（修習者）先前已經脫離了（欲界的束縛）。
第三部分辨別（八解脫的）相狀中，只辨別七種解脫，因為第八種解脫將在後面的等至門中解釋。『謂生欲界等者』，解釋了『有色』的含義。這裡說的是初修者尚未脫離對色界的染著。如果已經脫離了，（那麼）所見之色，色想安立現前，就稱為『有色』。『彼于如是所解脫中而生解脫者』，解釋了『解脫』的含義。其所觀之色，在對欲界之慾的解脫中，已經獲得了脫離。『即于欲界諸色以有光明想作意思惟等者』，這說明了『觀』的含義，不同於小乘佛教所作的不凈觀想，現在這裡說的是觀光明想。有兩種因緣，所以稱為『有色』：一是生於欲界而得禪定，二是對光明而作殊勝的理解。『欲界諸色于諸勝處所制少色等者』，這回答了所觀之色就是勝處之境。最初以殊勝的理解之想而觀察它。『若好若惡等者』，這回答了行相。前三種解脫，能夠引出勝處、遍處以及諸聖的神通。后四種解脫，隨其相應，能夠引出無諍等功德。『謂生欲界已離欲者』，這解釋了『內無色想』的含義。先前依靠空處定，已經脫離了對的染著。顯揚論說，『內無色想』，是依靠無色定，用意念來理解和思惟。『無定不現在前者』，解釋了『觀外諸色』的含義。因為無色界不能觀察諸色，依靠定才能顯現並觀察外在的諸色，所以無色定不會顯現在前面。上面說，未獲得無色定，未脫離對的慾望，外觀諸色，名為初解脫。已經獲得無色定，已經脫離對的慾望，觀察外在的諸色，名為第二解脫。這是依據初業者所說。由於俱解脫者，一定能得到初解脫。如果先前不進入無色定，未降伏和去除見者之色想，作光明想，而觀察諸色，是初解脫。如果先前進入無色定，已經降伏和去除見者之色想，不思惟光明想，但觀察外色中的好惡等，是第二解脫。
【English Translation】 English version: Only at the right time can one be liberated from the hindrances of meditative stabilization, because one has already departed from (the desires of the desire realm) beforehand.
In the third section, which distinguishes the characteristics (of the eight liberations), only seven liberations are distinguished, because the eighth liberation will be explained in the subsequent section on attainments. 'Those born in the desire realm, etc.' explains the meaning of 'having form'. This refers to those who are initially practicing and have not yet detached from the attachment to the form realm. If they have already detached, then the form that is seen, the perception of form is established and manifest, and this is called 'having form'. 'Those who, within such liberations, are born into liberation' explains the meaning of 'liberation'. The form that is observed, in the liberation from the desires of the desire realm, has already attained liberation. 'Immediately upon the forms of the desire realm, contemplating with the thought of having light, etc.' This clarifies the meaning of 'contemplation', which is different from the impure contemplation practiced in the Hinayana. Here, it refers to contemplating the thought of light. There are two causes and conditions, therefore it is called 'having form': first, being born in the desire realm and attaining meditative stabilization; second, having a superior understanding of light. 'The forms of the desire realm, in the all-surpassing realms, controlling the few forms, etc.' This answers that the form being observed is the realm of the all-surpassing realms. Initially, one observes it with the thought of superior understanding. 'Whether good or bad, etc.' This answers the mode of practice. The first three liberations can lead to the all-surpassing realms, the all-encompassing realms, and the supernormal powers of the sages. The latter four liberations, accordingly, can lead to merits such as non-contention. 'Those born in the desire realm who have already detached from ** desire' explains the meaning of 'internal formless thought'. Previously, relying on the station of emptiness, one has already detached from the attachment to . The Manifestation of the Teaching states that 'internal formless thought' relies on the formless station, using intention to understand and contemplate. 'The ** station not being present' explains the meaning of 'observing external forms'. Because the formless realm cannot observe forms, relying on the ** station can manifest and observe external forms, therefore the formless station does not appear in front. The above states that not having attained the formless station, not having detached from the desire for , observing external forms is called the first liberation. Having already attained the formless station, having already detached from the desire for **, observing external forms is called the second liberation. This is based on what is said by those who are initially practicing. Because those who are liberated in both ways will certainly attain the first liberation. If one does not enter the formless station beforehand, does not subdue and remove the perception of form of the seer, contemplates with the thought of light, and observes forms, it is the first liberation. If one enters the formless station beforehand, has already subdued and removed the perception of form of the seer, does not contemplate the thought of light, but observes the good and bad, etc., in external forms, it is the second liberation.
。故此中言又不思惟彼所想之明想。觀漸成故。但于外色而生勝解。由此俱解脫者。亦成初解脫。故對法解初解脫云。于內未伏除見者色想。即初習業者 或現安立見者色想。即業滿者。俱解脫等所起解脫。于其內身。雖已離欲。安立色想。而現在前。觀于外色故 彼釋第二解脫云。謂內已伏見者色想。是初業者。或現安立見者無色想。是業滿者。俱解脫等所起解脫義。準前說 又不思惟彼想明想但于外色而作勝解者。釋觀義。若於是色已得離欲說彼為外者。即此已離染色。以出染故。名之為外。觀此一切諸色為境。名觀外色。不唯觀外塵名觀外色。若準對法。內身名內。外塵名外。觀塵為境名觀外色。彼說內外。二義乍同小宗。依無色定。離內色染等。與彼差別。上二解脫。依俱舍說。初二靜慮。能除欲界。初靜慮中。顯色貪故。彼不凈觀可作是說。今作先明想等。顯揚第二十說。此二除變化障。為于變化得自在故。修二解脫。變化既通四靜慮有故。初二解脫。通依四靜慮。同成實論。仍在根本。非諸近分地。彼忻趣修。都無通果。此容預修。有通果故 凈解脫中已得舍念圓滿清白者。此釋凈義。一剎那中離過名清。相續離過名白 以此為依修習清凈聖行圓滿由此名凈者。下以三義。釋此凈名。此凈解脫。唯第四定
【現代漢語翻譯】 現代漢語譯本：因此，這裡所說的『又不思惟彼所想之明想』，是指不思惟那些先前所想的清晰明亮的景象，因為觀想是逐漸形成的。只是對外在的顏色產生殊勝的理解。因此，俱解脫者（兩種解脫都證得的阿羅漢）也能成就最初的解脫。所以，《阿毗達磨》中解釋最初的解脫時說：『對於內在尚未降伏、去除對顏色的執著的人來說，（觀想）顏色是最初的修行。』或者說，『對於現在安立（專注）于顏色的人來說，（觀想）顏色是修行圓滿。』俱解脫等所引發的解脫，即使對於內在身體已經離欲的人來說，安立（專注）于顏色，仍然會出現在面前，因為他們觀想的是外在的顏色。因此，他們觀想的是外在的顏色。 他們解釋第二解脫時說：『內在已經降伏對顏色的執著的人，是最初的修行者。』或者說，『現在安立（專注）于無色的人，是修行圓滿者。』俱解脫等所引發的解脫的意義，可以參照前面的解釋。『又不思惟彼想明想，但于外色而作勝解者』，這是解釋觀想的意義。如果對於某個顏色已經獲得離欲，說那個顏色是『外』，那麼就是指已經脫離了對這個顏色的執著。因為已經脫離了執著，所以稱之為『外』。觀想所有這些顏色作為對象，稱為『觀外色』。不僅僅是觀想外在的塵境才稱為『觀外色』。如果按照《阿毗達磨》的說法，內在的身體稱為『內』，外在的塵境稱為『外』，觀想塵境作為對像稱為『觀外色』。他們所說的內外兩種意義，乍一看與小乘宗派相同，但實際上是依據無色定，脫離對內在顏色的執著等等，與他們有所區別。以上兩種解脫，依據《俱舍論》的說法，是最初的兩個靜慮（禪定），能夠去除欲界的煩惱。因為在最初的靜慮中，對顯色的貪慾仍然存在，所以可以進行不凈觀。現在所說的先明想等等，在《顯揚聖教論》第二十卷中說，這兩種解脫是爲了去除變化障，爲了在變化中獲得自在而修習的。既然變化可以通往四種靜慮，那麼最初的兩種解脫，就可以通往四種靜慮。這與《成實論》的觀點相同，仍然在根本定中，而不是在近分地（未至定）。他們欣然趣入修習，都沒有神通果。這裡可以預先修習，有神通果。 『凈解脫中已得舍念圓滿清白者』，這是解釋『凈』的意義。在一剎那間脫離過失稱為『清』，相續不斷地脫離過失稱為『白』。『以此為依修習清凈聖行圓滿由此名凈者』，下面用三種意義來解釋這個『凈』的名稱。這種凈解脫，只有在第四禪定中才能獲得。
【English Translation】 English version: Therefore, the statement 'not contemplating the clear appearance of those previously conceived thoughts' refers to not contemplating the clear and bright images of those previously conceived thoughts, because contemplation is gradually formed. It is simply to generate a superior understanding of external colors. Therefore, even a Ubhayatobhāgavimukta (an Arhat who has attained both forms of liberation) can achieve the initial liberation. Thus, the Abhidharma explains the initial liberation as: 'For those who have not yet subdued or eliminated attachment to color internally, (contemplating) color is the initial practice.' Or, 'For those who are now establishing (focusing on) color, (contemplating) color is the completion of practice.' The liberation arising from Ubhayatobhāgavimuktas and others, even for those who have already abandoned desire for the internal body, establishing (focusing on) color will still appear before them, because they are contemplating external colors. Therefore, they contemplate external colors. They explain the second liberation as: 'Those who have internally subdued attachment to color are the initial practitioners.' Or, 'Those who are now establishing (focusing on) formlessness are those who have completed practice.' The meaning of the liberation arising from Ubhayatobhāgavimuktas and others can be understood by referring to the previous explanation. 'Not contemplating the clear appearance of those thoughts, but generating a superior understanding of external colors' explains the meaning of contemplation. If one has already attained detachment from a certain color, saying that color is 'external' means that one has already escaped attachment to that color. Because one has already escaped attachment, it is called 'external.' Contemplating all these colors as objects is called 'contemplating external colors.' It is not only contemplating external dust that is called 'contemplating external colors.' According to the Abhidharma, the internal body is called 'internal,' and external dust is called 'external,' and contemplating dust as an object is called 'contemplating external colors.' Their explanation of internal and external meanings seems similar to the Hinayana schools at first glance, but in reality, it is based on the formless samadhi, escaping attachment to internal colors, etc., which distinguishes it from them. The above two liberations, according to the Abhidharmakośa, are the first two dhyanas (meditative absorptions), which can remove the afflictions of the desire realm. Because greed for visible forms still exists in the first dhyana, impure contemplation can be practiced. The previously mentioned clear appearance, etc., in the Yogācārabhūmi-śāstra, Chapter 20, states that these two liberations are to remove the obstacles to transformation, and are practiced to attain freedom in transformation. Since transformation can lead to the four dhyanas, the first two liberations can lead to the four dhyanas. This is the same as the view of the Tattvasiddhi-śāstra, which is still in the fundamental samadhi, not in the upacāra-samādhi (access concentration). They gladly enter into practice, but have no supernatural results. Here, one can practice in advance and have supernatural results. 『In pure liberation, one has attained the perfection of equanimity and mindfulness, being completely pure and white』 explains the meaning of 'pure.' Escaping faults in an instant is called 'pure,' and continuously escaping faults is called 'white.' 'Relying on this to cultivate pure holy conduct to perfection, hence it is called pure' uses three meanings to explain the name 'pure.' This pure liberation can only be attained in the fourth dhyana.
。此中說得舍念凈故。復已超過諸苦樂故。亂動靜故。善磨瑩故。餘地不然。故唯第四根本。非近分。此亦內無色。而觀外色。由前已說故此略之 次四無色解脫。皆已離自地欲。依根本地。重觀自境。思惟勝解。令障更遠。引生勝德。立解脫名。然今論文。空識二解脫。言離自地欲。后二不言離自地欲者。無學身中影略而說。準前應言離自欲故。若依有學等。得不要離染。故此不說 又空識處。言思惟自地者。由彼二名自地為稱。無所有處。以識無有。為自地名。故於識處。思惟勝解。有頂解脫亦然。下之三地。名想生處。遍於此處思惟勝解。唯在根本非近分地。上已依論三門分別。
四出體性者。七十三說。五法之中。世間出世間正智為自性。有漏者。分別中世間正智攝。無漏者。即無分別智后得智攝。唯慧為性。緣色非色及真如境。離諸定障。引生勝德。非余能故。若相應體。初七四蘊性。眷屬五蘊性。第八解脫。二十二法。滅盡定。以厭心種子。為自體故。
五所緣境者。初二解脫。以顯色相及真如相。為所緣境。第三解脫。以攝受相及真如相。為所緣境。攝受相者。于內凈不凈色。展轉相待。展轉相入。展轉一味。如對法說。次四解脫。各以自相及真如為境。初三解脫。以色無色為境。次四解
【現代漢語翻譯】 現代漢語譯本：這裡說到因為捨棄了雜念而清凈的緣故，又因為已經超越了諸苦樂的緣故，以及因為亂動和靜止都已止息，善加磨練的緣故，其餘的禪定境界不是這樣。所以只有第四禪根本定，而不是近分定。這第四禪也屬於內在的無色界，但可以觀想外在的色法。因為前面已經說過，所以這裡省略了。
接下來是四個無色解脫，都是已經脫離了各自禪定境界的慾望，依靠根本定地，重新觀想自己的境界，通過思惟勝解，使障礙更加遠離，從而引發殊勝的功德，因此立名為解脫。然而，現在的論文中，空無邊處解脫和識無邊處解脫，都說脫離了各自禪定境界的慾望，而後面的無所有處解脫和非想非非想處解脫，卻沒有說脫離各自禪定境界的慾望。這是因為在無學（arhat）的境界中，省略了這些說法。按照前面的說法，應該說脫離了各自的慾望的緣故。如果依據有學（still learning）的修行者等，獲得解脫不一定要脫離染污，所以這裡沒有說。
此外，在空無邊處和識無邊處，說思惟自己的禪定境界，是因為這兩個名稱以自己的禪定境界為稱謂。無所有處，以『識』的『無有』作為自己禪定境界的名稱，所以在識無邊處，思惟勝解。非想非非想處解脫也是這樣。下面的三地，名稱為『想』生之處，普遍地在此處思惟勝解。這些都只在根本定，而不是近分定。上面已經依據論典，從三個方面分別說明了。
四、出體性：第七十三說，在五法之中，世間的和出世間的正智為自性。有漏的，在分別中屬於世間的正智所攝。無漏的，就是無分別智的后得智所攝。唯有智慧為體性，緣於色法、非色法以及真如的境界，脫離了各種禪定障礙，引發殊勝的功德，不是其他所能做到的。如果從相應的體性來說，最初的七個解脫是四蘊（skandha）的體性，眷屬是五蘊的體性。第八個解脫，是二十二法。滅盡定，以厭惡心的種子作為自體。
五、所緣境：最初的兩個解脫，以顯色相和真如相作為所緣境。第三個解脫，以攝受相和真如相作為所緣境。攝受相，是指對於內在清凈和不凈的色法，輾轉相對待，輾轉相入，輾轉成為一體，如《對法》中所說。接下來的四個解脫，各自以自己的相和真如作為境界。最初的三個解脫，以色界和無色界作為境界，接下來的四個解
【English Translation】 English version: Here it speaks of abandoning thoughts and attaining purity, and because of having transcended all suffering and pleasure, and because the agitation and stillness have ceased, and through skillful refinement, other meditative states are not like this. Therefore, only the fourth Dhyana (meditative absorption) fundamental state, not the proximate state. This fourth Dhyana also belongs to the inner formless realm, but can contemplate external form. Because it has been said before, it is omitted here.
Next are the four formless liberations, all of which have abandoned the desires of their respective meditative realms, relying on the fundamental state, re-contemplating their own realms, through thinking and profound understanding, making the obstacles further away, thereby generating supreme merits, hence the name liberation. However, in the current treatise, the liberation of the sphere of infinite space (ākāśānantyāyatana) and the liberation of the sphere of infinite consciousness (vijñānānantyāyatana), both say that they have abandoned the desires of their respective meditative realms, while the subsequent liberation of the sphere of nothingness (ākiṃcanyāyatana) and the liberation of the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), do not say that they have abandoned the desires of their respective meditative realms. This is because in the state of an Arhat (arahant), these statements are omitted. According to the previous statement, it should be said that they have abandoned their respective desires. If based on learners (śaikṣa) and others, attaining liberation does not necessarily require abandoning defilements, so it is not mentioned here.
Furthermore, in the sphere of infinite space and the sphere of infinite consciousness, it is said to contemplate one's own meditative realm, because these two names use their own meditative realm as a designation. The sphere of nothingness, uses the 'absence' of 'consciousness' as the name of its own meditative realm, so in the sphere of infinite consciousness, there is thinking and profound understanding. The liberation of the peak of existence (bhavāgra) is also like this. The three lower realms, are named as the place where 'thought' arises, universally thinking and profoundly understanding in this place. These are all only in the fundamental state, not the proximate state. The above has been explained separately from three aspects according to the treatise.
Four, the nature of emergence: Seventy-three says, among the five dharmas, worldly and supramundane right knowledge is its nature. Those with outflows (sāsrava), in the distinctions, are included in worldly right knowledge. Those without outflows (anāsrava), are included in the subsequent knowledge of non-discriminating wisdom. Only wisdom is its nature, connected to the realms of form, formlessness, and Suchness (tathatā), freeing from various meditative obstacles, generating supreme merits, which others cannot do. If from the corresponding nature, the first seven liberations are the nature of the four aggregates (skandha), and the retinue is the nature of the five aggregates. The eighth liberation, is the twenty-two dharmas. Cessation attainment (nirodha-samāpatti), takes the seed of aversion as its own nature.
Five, the object of focus: The first two liberations, take the appearance of visible form and the appearance of Suchness as the object of focus. The third liberation, takes the aspect of reception and the aspect of Suchness as the object of focus. The aspect of reception, refers to the internal pure and impure forms, mutually related, mutually entering, mutually becoming one flavor, as said in the Abhidharma. The next four liberations, each take their own aspect and Suchness as the realm. The first three liberations, take the realm of form and the formless realm as the realm, the next four liber
脫。唯無色為境。為斷此二障。起此觀行。第八解脫無所緣也。
六凡聖得分別。有義。初七解脫。通凡聖得。第八解脫唯聖得。無漏故。七十三說。異生聖者。同得初三。然有差別。內外二道。通得無爽。除變化障得自在故。然瑜伽第十五云。初三解脫。於一切色得自在故。便能引發諸聖神通。不與一切異生共有者。彼論自說不還阿羅漢所作。不說異生不作初三 次四解脫。對法論說。聖之弟子所得能順無漏。是清凈性。方名解脫。解脫愛味故。外道依無色。多生愛味。執為涅槃。故由此變顯。不簡前三。唯聖弟子得故通外道 有義。唯前三通內外道。凡聖皆得。論唯說此異生得故。后五唯聖得。論說聖之弟子。不說異生故。
七離障差別。顯揚二十說。對除六障 一變化障。初二所除能變能化。由觀光明殊妙無礙。及為少多等得自在故 二最極現法樂住障。第三所除。對法論說。能斷凈不凈色變化障。及於此中煩惱生起障。此障即于凈色變化加行功用。與不凈色變化相違。體即硬澀無記之性。名為煩惱 三往還障。第四所除。由空諸色。無障礙故。為方便已入色四定根本之地。往還自在 四引無諍等勝功德障。由識所除。彼諸功德。體即識故。此為方便已起第四靜慮。發諸功德 五諸漏及有障。漏。
【現代漢語翻譯】 現代漢語譯本： 『脫。』只有無色界是其境界。爲了斷除這兩種障礙，修習這種觀行。第八解脫是無所緣的。
六、凡夫和聖者獲得解脫的分別。有一種觀點認為，前七種解脫，凡夫和聖者都可以獲得。第八種解脫只有聖者才能獲得，因為它是無漏的。七十三說，異生（指凡夫）和聖者，共同獲得前三種解脫，但存在差別。內外二道，都可以毫無差別地獲得，因為他們能夠自在地變化。然而，《瑜伽師地論》第十五卷說，前三種解脫，因為對一切色都獲得了自在，所以能夠引發諸聖者的神通，這不是一切異生所共有的。該論自己說這是不還果阿羅漢所作的，並沒有說異生不能修習前三種解脫。后四種解脫，《對法論》說，只有聖者的弟子所得的，能夠順應無漏，才是清凈的性質，才稱為解脫，因為解脫了對愛味的執著。外道依憑無色界，多生愛味，執著它為涅槃。因此，通過這種變化來顯示，不侷限於前三種，只有聖者的弟子才能獲得，所以也包括外道。有一種觀點認為，只有前三種解脫內外道都可以獲得，凡夫和聖者都可以得到，論中只說了異生可以獲得。后五種解脫只有聖者才能獲得，論中說的是聖者的弟子，沒有說異生。
七、離障的差別。《顯揚聖教論》第二十卷說，對應去除六種障礙：一、變化障。前兩種解脫所去除的，是能夠變化。因為觀察光明殊妙無礙，以及對於少多等獲得了自在。二、最極現法樂住障。第三種解脫所去除的。《對法論》說，能夠斷除清凈和不清凈色的變化障，以及於此之中煩惱生起的障礙。這種障礙就是在清凈色的變化加行功用，與不清凈色的變化相違，其體性是堅硬澀滯的無記之性，稱為煩惱。三、往還障。第四種解脫所去除的。因為空掉了諸色，沒有障礙的緣故，爲了方便已經進入色界四禪的根本之地，往還自在。四、引發無諍等殊勝功德障。由識所去除。那些功德，其體性就是識。這是爲了方便已經生起了第四禪定，引發諸種功德。五、諸漏及有障。漏（煩惱的別稱）。
【English Translation】 English version: 'Detachment.' Only the realm of formlessness is its object. To sever these two obstacles, this contemplation is practiced. The eighth liberation is without any object of focus.
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Distinctions in Attainment between Ordinary Beings and Sages. One view holds that the first seven liberations can be attained by both ordinary beings and sages. The eighth liberation can only be attained by sages because it is unconditioned (anāsrava). The seventy-third [section] states that ordinary beings (prthagjana) and sages alike can attain the first three liberations, but there are differences. Both internal and external paths can attain them without distinction because they can freely transform. However, the fifteenth chapter of the Yogācārabhūmi-śāstra states that the first three liberations, because of the mastery over all forms, can induce the supernormal powers of the sages, which are not shared by all ordinary beings. That treatise itself states that it is the work of an Anāgāmin (non-returner) Arhat, and does not say that ordinary beings cannot practice the first three liberations. The Abhidharma states that the latter four liberations can only be attained by disciples of sages, and that which accords with the unconditioned is of a pure nature and is called liberation because it liberates from attachment to taste. Outsiders, relying on the formless realm, generate much attachment to taste, clinging to it as Nirvāṇa (extinction). Therefore, this transformation reveals that it is not limited to the first three; only disciples of sages can attain it, thus including outsiders. One view holds that only the first three liberations can be attained by both internal and external paths, and by both ordinary beings and sages. The treatise only states that ordinary beings can attain these. The latter five liberations can only be attained by sages, as the treatise speaks of disciples of sages, not ordinary beings.
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Differences in Obstacle Removal. The twentieth chapter of the Śūnyatā-sampatti states that it corresponds to removing six obstacles: 1. The obstacle of transformation. What the first two [liberations] remove is the ability to transform. This is because of observing the extraordinary and unobstructed light, and because of gaining mastery over few or many, etc. 2. The obstacle of the most extreme pleasant abiding in the present life. What the third [liberation] removes. The Abhidharma states that it can sever the obstacle of transformation of pure and impure forms, and the obstacle of the arising of afflictions within this. This obstacle is the effort and function of transforming pure forms, which is contrary to the transformation of impure forms, and its nature is the unwholesome (avyākrta) nature of hardness and roughness, called affliction. 3. The obstacle of going and returning. What the fourth [liberation] removes. Because of emptying all forms, there is no obstruction, and for the sake of convenience, one has already entered the fundamental ground of the four dhyānas (meditative absorptions) of the form realm, and can freely go and return. 4. The obstacle of inducing superior merits such as non-contention. Removed by consciousness (vijñāna). Those merits, their nature is consciousness. This is for the sake of convenience, one has already arisen the fourth dhyāna, and induced various merits. 5. The obstacles of all outflows (āsrava) and existence (bhava). Outflows (a synonym for afflictions).
謂煩惱。有。謂有頂。此即無色惑苦二法。由第六第七解脫所除。第六解脫正能除之。第七解脫除已令遠。六寂靜最極住障。第八所除。滅定寂靜極勝住故。第十五說。后五解脫。唯言能引想受滅等至者。依成滿位。亦不相違。
八依身起者。后五解脫。三界身起。許無色界起滅定故。初三解脫。有義唯欲起。由教力故。瑜伽第十二云。由二因緣名為有色。謂生欲界故。有義不然。通二界起。初修解脫。遍處為果。必在欲界。如前道理。后成滿時。遍處為因。解脫為果。何妨色界亦得後起。豈生色界不得名有色。而不修通耶。
九二得者。在佛及麟角身中。八皆離欲得故。在余身中。皆加行得。要離彼地染後方修得故。
十有無漏。在佛身皆無漏。在余身中第八唯無漏。餘七通有漏無漏。通是世間出世間二智為體故。下第十五處當廣辨。
八勝處略以五門分別。一列名者。一內有色想觀外色少。若好。若惡。若劣。若勝。于彼諸色。勝知勝見。得如實相。二內有色相觀外色多。三內無色想觀外色少。四內無色想觀外色多。此後三種若好惡等言。皆如初說。后四勝處。皆內無色想。然觀外諸色。青黃赤白四種有異。
二出體者。對法顯揚俱作是說。初二勝處。初解脫所出。次二勝處。是
【現代漢語翻譯】 現代漢語譯本： 所謂煩惱，指有。所謂有頂（Akanistha，色界頂層天），這是指無色界的迷惑和苦兩種法。由第六和第七解脫所去除。第六解脫能夠直接去除它們，第七解脫去除后使其遠離。六寂靜是指最極的安住的障礙，由第八解脫所去除，因為滅盡定（Nirodha-samapatti）是寂靜且極其殊勝的安住。第十五處說，后五解脫，只是說能夠引發想受滅等至（Sanna-vedayita-nirodha），這是依據成就圓滿的階段而言，也不互相違背。
八依身起是指，后五解脫，從三界之身而生起，因為允許無色界有滅盡定。初三解脫，有的觀點認為只從欲界生起，因為教證的力量。《瑜伽師地論》第十二卷說，由於兩個原因稱為有色，即生於欲界。有的觀點不這樣認為，認為通於二界生起。最初修習解脫時，遍處（Kasina）是其果，必定在欲界，如前面的道理所說。後來成就圓滿時，遍處是因，解脫是果，為什麼妨礙色界也能夠後起呢？難道生於色界就不能夠名為有色，而不修習神通嗎？
九二得是指，在佛和麟角喻獨覺（Pratyekabuddha）的身中，八種解脫都是離欲而得的。在其餘身中，都是通過加行而得的，必須離開彼地的染污后才能夠修習而得。
十有無漏是指，在佛身中，都是無漏的。在其餘身中，第八解脫唯是無漏的，其餘七種解脫通於有漏和無漏，通於世間和出世間兩種智慧為體。在下面的第十五處將會廣泛辨析。
八勝處略以五門分別。一列名者：一、內有色想觀外色少，若好，若惡，若劣，若勝，于彼諸色，勝知勝見，得如實相。二、內有色相觀外色多。三、內無色想觀外色少。四、內無色想觀外色多。此後三種若好惡等言，皆如初說。后四勝處，皆內無色想。然觀外諸色，青黃赤白四種有異。
二出體者，對法（Abhidharma）和顯揚（Asanga's works）都這樣說，初二勝處，是初解脫所出，次二勝處，是
【English Translation】 English version: What is meant by afflictions is 'bhava' (existence). What is meant by 'Akanistha' (the highest form realm) refers to the two dharmas of delusion and suffering in the formless realm. These are removed by the sixth and seventh liberations. The sixth liberation directly removes them, and the seventh liberation removes them and keeps them far away. The 'six quietudes' refer to the obstacles to the most supreme abiding, which are removed by the eighth liberation, because Nirodha-samapatti (cessation attainment) is a quiet and extremely excellent abiding. The fifteenth section states that the latter five liberations are only said to be able to induce Sanna-vedayita-nirodha (cessation of perception and feeling), which is based on the stage of accomplishment and fulfillment, and is not contradictory.
The 'eight arising from the body' refers to the latter five liberations arising from the bodies of the three realms, because Nirodha-samapatti is permitted in the formless realm. The first three liberations, according to some views, only arise from the desire realm, due to the power of scriptural authority. The twelfth volume of the Yogacarabhumi-sastra says that it is called 'having form' due to two reasons, namely, being born in the desire realm. Some views do not agree with this, holding that it is common to arise from both realms. When initially practicing liberation, Kasina (totality) is the result, and it must be in the desire realm, as stated in the previous reasoning. Later, when accomplishment is fulfilled, Kasina is the cause, and liberation is the result. Why would it hinder the form realm from arising later? Could it be that being born in the form realm cannot be called 'having form' and not practice supernormal powers?
The 'nine two attainments' refers to the fact that in the bodies of the Buddha and Pratyekabuddha (Solitary Buddha), all eight liberations are attained by being free from desire. In other bodies, they are all attained through effort, and they can only be attained after leaving the defilements of that ground.
The 'ten with and without outflows' refers to the fact that in the Buddha's body, they are all without outflows. In other bodies, the eighth liberation is only without outflows, and the remaining seven liberations are common to having outflows and being without outflows, and are common to being embodied by both mundane and supramundane wisdom. This will be extensively analyzed in the fifteenth section below.
The eight abodes of victory are briefly distinguished by five aspects. First, listing the names: 1. One internally has a form thought and contemplates external forms as few, whether good, bad, inferior, or superior, and with regard to those forms, has superior knowledge and superior vision, and attains the true nature. 2. One internally has a form thought and contemplates external forms as many. 3. One internally has a formless thought and contemplates external forms as few. 4. One internally has a formless thought and contemplates external forms as many. The words 'whether good, bad, etc.' in the latter three are all as described in the first. The latter four abodes of victory all have internal formless thoughts. However, there are differences in contemplating external forms of blue, yellow, red, and white.
Second, explaining the substance: Both the Abhidharma and Asanga's works say that the first two abodes of victory are produced by the first liberation, and the next two abodes of victory are
第二解脫所出。后四勝處。第三解脫所出。凈解脫中。初之二想凈與不凈。展轉相待。展轉相入。如是展轉。總一切色合為一味清凈想解名展轉一味。故后四勝處。第三解脫所出。故此八體。即前三解脫也。
三釋別名者。內有色想內無色想等。如解脫中說。前解脫中。有色不言內。今言內者。前以設雖于內身見者色想。安立現前。未離色染者。以一切色染皆未離故。但言有色而不說內。即以此一切色。而為境界。起光明想。未出色染故。名觀諸色。或通觀內外色。不可名觀外色。今此勝處。唯觀非根色。不觀根色。內有根色故。名內有色。與前差別。余少多等如文自釋。
四依境分別者。后四唯緣色處顯色。其形色無體。顯色攝故。假顯無體。唯四實故。故唯觀四。前四所緣。聲香味觸所依聚色。以初二解脫。緣光明相及劣勝故。即初四勝處。觀顯假色。光明乃是假顯色故。由體清明。順於變化。故偏觀之 第二解脫。緣一切色處故。第三第四勝處。亦觀于彼一切色處。若少多等。然以有情非情形量小大內外別故。分成少多。故依有色及與無色。各緣二境。分成四種。故諸勝處不減不增。故對法說。少色者。有情數色。其量小故。多色者。非情數色。其量大故。顯揚論中。唯依資具非資具。分成少多。
【現代漢語翻譯】 現代漢語譯本： 第二解脫所生出的是后四勝處（后四種制勝處）。第三解脫所生出的是凈解脫，在凈解脫中，最初的兩種想——凈與不凈，是輾轉相對待，輾轉相入的。像這樣輾轉，總合一切色，合成為一種清凈想，這被稱為輾轉一味。因此，后四勝處是從第三解脫所生出的。所以這八種體性，就是前面的三種解脫。
三、解釋別名：內有色想、內無色想等等，就像在解脫中說的那樣。之前的解脫中，有色但不說『內』，現在說『內』的原因是：之前雖然對於內身見到色想，安立在眼前，但還沒有離開色染，因為一切色染都還沒有離開，所以只說『有色』而不說『內』，就是用這所有一切色，作為境界，生起光明想，還沒有出色染，所以稱為觀諸色，或者通觀內外色，不能稱為觀外色。現在這勝處，只觀察非根色（非感覺器官的顏色），不觀察根色（感覺器官的顏色），因為內有根色，所以稱為內有色，與之前有所差別。其餘的少、多等等，就像經文自己解釋的那樣。
四、依據境界分別：后四勝處只緣色處（顏色所處的地方）的顯色（明顯的顏色），因為形色沒有實體，被顯色所攝，假設的顯色沒有實體，只有四種實體，所以只觀察四種。前四勝處所緣的是聲、香、味、觸所依的聚色（聚集的顏色），因為最初的兩種解脫，緣光明相以及劣勝，也就是最初的四勝處，觀察顯現的假色，光明乃是假顯色，因為體性清明，順於變化，所以偏重觀察它。第二解脫，緣一切色處，第三第四勝處，也觀察那一切色處，無論是少、多等等，然而因為有情（有感覺的生命）和非情（無感覺的物體）在形量大小內外上有區別，所以分成少多。因此，依據有色和無色，各自緣兩種境界，分成四種。所以各種勝處不減少也不增加。所以對法（阿毗達摩）說，少色是指有情數的色，因為它的量小；多色是指非情數的色，因為它的量大。顯揚論中，只依據資具（生活必需品）和非資具，分成少多。
【English Translation】 English version: The second liberation gives rise to the latter four masteries (the latter four kinds of overcoming places). The third liberation gives rise to pure liberation. In pure liberation, the initial two thoughts—purity and impurity—are mutually dependent and interpenetrating. In this way, revolving and combining all colors into one flavor of pure thought is called revolving one flavor. Therefore, the latter four masteries arise from the third liberation. Thus, these eight natures are the preceding three liberations.
Three, explaining different names: internal thought of color, internal thought of no color, etc., as described in the liberation. In the previous liberation, there is color but 『internal』 is not mentioned. The reason for saying 『internal』 now is that although the thought of color is seen in the internal body and established before one's eyes, one has not yet left the defilement of color, because all defilements of color have not been left. Therefore, only 『there is color』 is said without mentioning 『internal,』 using all these colors as the object, giving rise to the thought of light, not yet free from the defilement of color, so it is called observing all colors, or observing both internal and external colors, but cannot be called observing external colors. Now, this mastery only observes non-root colors (colors of non-sensory organs), not root colors (colors of sensory organs), because there are internal root colors, so it is called internal color, which is different from before. The rest, such as few, many, etc., are explained in the text itself.
Four, distinguishing according to the object: the latter four masteries only focus on the manifest color (obvious color) of the color realm (the place where color is located), because form color has no substance and is included in manifest color. The hypothetical manifest color has no substance, only the four substances, so only the four are observed. The former four masteries focus on the aggregate color (aggregated color) based on sound, smell, taste, and touch, because the initial two liberations focus on the appearance of light and inferiority and superiority, that is, the initial four masteries observe the manifested false color. Light is a false manifest color, because its nature is clear and conforms to change, so it is particularly observed. The second liberation focuses on all color realms, and the third and fourth masteries also observe all those color realms, whether few, many, etc. However, because sentient beings (conscious beings) and non-sentient beings (unconscious objects) differ in size, quantity, interior, and exterior, they are divided into few and many. Therefore, based on color and no color, each focuses on two realms, divided into four types. Therefore, the various masteries do not decrease or increase. Therefore, the Abhidharma (systematic exposition of the Dharma) says that few colors refer to the colors of sentient beings, because their quantity is small; many colors refer to the colors of non-sentient beings, because their quantity is large. In the Xianyang Lun, few and many are divided only based on necessities and non-necessities.
今此論中。以有情及資具。合名為少。宮殿等名多。形量別故。各據一義。亦不相違好惡劣勝等。依小多色之差別故。故不別立。然在欲界。初四勝處。具觀四塵同聚色處。在色界中。唯觀聲觸同聚色處。準初二解脫。唯觀色塵。故初四勝處中。但觀色境。論說劣色者。謂聲香味觸不可意色者。此說欲界有聲等所依。同聚之色處。名劣色等。是初四所觀。非聲等四。是勝處境故。此論云。此四顯色。有情資具宮殿等攝。謂好惡劣勝四名顯色。即前少多。是情等色。故非聲等。由於色處折伏自在。于餘四塵。亦能變化。或初二解脫。初雖唯觀色引生初四勝處。勝處起已。復觀四塵。折伏自在。引生解脫。后成滿位。復唯觀色光明等境。能為變化。故顯揚云。由三解脫故。得勝定自在。由得彼已。方說勝色自在成就。此以解脫為因。勝處為果。又云。此八勝處。與修三種緣色解脫。作所依止。此以勝處為因。解脫為果。初修后滿。有差別故。論雖說云此四顯色非色處。顯謂聲香味觸劣勝之色。所觀明顯名為顯色。非但以色。亦以真如為所緣。七十二云。思惟色真如相故。得勝知見。異生不爾。
五問答分別者。問前三解脫。與八勝處。有何差別。俱舍云。前修解脫。唯能棄背。后修勝處。能制所緣。隨所樂觀。或終
【現代漢語翻譯】 現代漢語譯本： 在此論中，將有情（指眾生）及資具（指生活用品）合稱為『少』，宮殿等稱為『多』。這是因為它們的形量不同，各自依據一個含義，所以並不互相矛盾。好、惡、劣、勝等，是依據小、多、色的差別而產生的，所以不另外設立。然而，在欲界，最初的四個勝處（指四種通過觀想勝妙之色而獲得的禪定境界），同時觀想四種塵境（色、聲、香、味）聚集的色處（指由四大元素組成的物質現象）。在**中（原文缺失，無法翻譯），只觀想聲、觸聚集的色處。依照最初的兩個解脫（指通過觀想不凈之色而獲得的解脫），只觀想色塵。所以，最初的四個勝處中，只觀想色境。論中說『劣色』，是指聲、香、味、觸等令人不悅的色。這是說欲界存在聲等所依附的，共同聚集的色處，稱為劣色等，是最初四個勝處所觀想的，而不是聲等四種塵境。因為聲等四種塵境是勝處的境界。此論說：『這四種顯色，被有情、資具、宮殿等所包含。』所謂好、惡、劣、勝四種名稱的顯色，就是前面的少、多，是情等色，所以不是聲等。由於在色處能夠折伏（降伏）自在，對於其餘四種塵境，也能變化。或者最初的兩個解脫，最初雖然只觀想色，引生最初的四個勝處，勝處生起后，又觀想四種塵境，折伏自在，引生解脫。後來成就圓滿的地位，又只觀想色光明等境界，能夠進行變化。所以《顯揚論》說：『由於三種解脫的緣故，獲得勝定自在。由於獲得勝定自在之後，才說勝色自在成就。』這是以解脫為因，勝處為果。又說：『這八勝處，與修三種緣色解脫，作為所依止。』這是以勝處為因，解脫為果。最初修習，後來圓滿，存在差別。論中雖然說『這四種顯色不是色處』，顯，是指聲、香、味、觸等劣勝之色，所觀想的明顯之色稱為顯色。不僅僅以色，也以真如（指事物的真實本性）作為所緣（指觀想的對象）。《七十二論》說：『思惟色的真如相的緣故，獲得殊勝的知見。』異生（指凡夫）不是這樣。
五、問答分別： 問：前面的三種解脫，與八勝處，有什麼差別？《俱舍論》說：『前修解脫，只能棄背（捨棄背離），后修勝處，能制所緣（能控制所緣境），隨所樂觀（隨所喜好而觀想）。』或者最終
【English Translation】 English version: In this treatise, sentient beings (referring to all living beings) and their requisites (referring to necessities of life) are collectively called 'few,' while palaces and the like are called 'many.' This is because their forms and quantities differ, each based on a single meaning, so they do not contradict each other. Good, bad, inferior, and superior, etc., arise based on the differences in small, large, and color, so they are not established separately. However, in the Desire Realm, the first four overcoming places (Skt: abhibhāyatanas, referring to four meditative states attained by contemplating superior colors), simultaneously contemplate the four dusts (form, sound, smell, taste) gathered in the form aggregate (Skt: rūpaskandha, referring to material phenomena composed of the four great elements). In the ** (original text is missing, untranslatable), only sound and touch gathered in the form aggregate are contemplated. According to the first two liberations (referring to liberation attained by contemplating impure colors), only form dust is contemplated. Therefore, in the first four overcoming places, only the object of form is contemplated. The treatise says 'inferior form' refers to unpleasant forms of sound, smell, taste, and touch. This means that in the Desire Realm, there exist form aggregates on which sound and other objects depend, which are called inferior forms, etc., and are contemplated in the first four overcoming places, not the four dusts of sound, etc. Because the four dusts of sound, etc., are the objects of the overcoming places. This treatise says: 'These four manifest forms are included in sentient beings, requisites, palaces, etc.' The so-called manifest forms with the four names of good, bad, inferior, and superior are the aforementioned few and many, which are the forms of sentient beings, etc., so they are not sound, etc. Because one can subdue (control) freely in the form aggregate, one can also transform the other four dusts. Or, in the first two liberations, although initially only form is contemplated, giving rise to the first four overcoming places, after the overcoming places arise, one again contemplates the four dusts, subduing them freely, giving rise to liberation. Later, in the state of complete fulfillment, one again only contemplates the realms of light and other objects of form, being able to transform them. Therefore, the Yogācārabhūmi-śāstra says: 'Because of the three liberations, one attains mastery in superior concentration. Because of attaining mastery in superior concentration, it is then said that mastery in superior form is achieved.' This takes liberation as the cause and the overcoming places as the result. It also says: 'These eight overcoming places serve as the basis for cultivating the three liberations related to form.' This takes the overcoming places as the cause and liberation as the result. Initial cultivation and later fulfillment have differences. Although the treatise says 'these four manifest forms are not the form aggregate,' manifest refers to the inferior and superior forms of sound, smell, taste, and touch. The manifest form that is contemplated is called manifest form. Not only form, but also Suchness (Skt: tathatā, referring to the true nature of things) is taken as the object of contemplation. The Seventy-Two Treatises says: 'Because of contemplating the Suchness aspect of form, one attains superior knowledge and vision.' Ordinary beings (Skt: pṛthagjana, referring to common people) are not like this.
- Questions and Answers: Question: What is the difference between the preceding three liberations and the eight overcoming places? The Abhidharmakośa says: 'The preceding cultivation of liberation can only abandon (reject and turn away), while the later cultivation of the overcoming places can control the object of contemplation (can control the object of contemplation), contemplating whatever one pleases (contemplating whatever one likes).' Or ultimately
不起 今釋。初修前三解脫。除二種障。由此能生勝知勝見。故名勝處。修成滿者。由八勝處。勝伏所緣。能令初三解脫清凈。是謂解脫勝處差別 問何故解脫遍處。通觀色非色。八勝處中。唯觀諸色。答離障遍觀色非色等。勝伏境時。色相難勝折伏。好惡難勝伏。故色勝伏。已於無色中。亦得自在。故以難勝。唯立色勝處。余門如前。初三解脫。論有二門。一釋總名。二解別相。余勝見等諸差別義。皆廣如對法十三。顯揚第四等說。文分為二。初解勝處名。次別解少多等義。處者是所緣。勝者能緣。初文有三。初標。次列。后顯差別。
第三遍處。以六門分別。一釋通名 于勝解事者。釋處義。隨應即前解脫等境故 生遍勝解者。釋遍義。此假勝解作遍想故 二列名者。謂地水火風青黃赤白空處識處。如經言。謂地遍處。一能解了上下及傍。無二無量。如是乃至。識遍上下及傍。無二無量。此中唯釋無二無量。余如顯揚第四等說 三廢立者。論自誠說。瑜伽又說。然由所依真如遍滿。能依色非色亦復遍滿。能依色中所依造色遍滿故。能依造色亦遍滿。唯說能依中實顯色遍滿。不說假顯形亦遍滿。唯說所依實觸偏滿。不說能依假觸亦遍滿。既說所觀色境空遍滿。亦說能觀識境遍滿。余非遍滿故非遍處。然涅槃經
【現代漢語翻譯】 現代漢語譯本： 『不起，今釋。』首先修習前三種解脫，是爲了去除兩種障礙。通過這樣修習，能夠產生殊勝的智慧和殊勝的見解，因此稱為『勝處』。修習圓滿的人，通過八勝處，能夠勝伏所緣境，從而使最初的三種解脫變得清凈。這就是解脫和勝處的差別。 問：為什麼解脫和遍處既能觀色界，也能觀無色界，而八勝處中，只能觀色界呢？ 答：因為要遠離障礙，普遍地觀察色界和無色界等境界，在勝伏境界時，色相難以勝伏，好惡之念難以勝伏。所以，如果能勝伏色界，那麼對於無色界，也能獲得自在。因此，因為色界難以勝伏，所以只設立色勝處。其餘方面，和前面所說的一樣。最初的三種解脫，論中有兩種解釋：一是解釋總名，二是解釋各個不同的相。其餘殊勝的見解等各種差別意義，都詳細地記載在《對法論》第十三卷、《顯揚論》第四卷等中。文分為兩部分，首先解釋勝處的名稱，然後分別解釋多少等意義。『處』是指所緣境，『勝』是指能緣的心。第一部分有三點：首先是標示，其次是列舉，最後是顯示差別。
第三遍處，用六個方面來分別：一是解釋通名。『于勝解事者』，這是解釋『處』的含義，隨順於前面的解脫等境界。『生遍勝解者』，這是解釋『遍』的含義，因為這是假借殊勝的勝解，而作普遍的觀想。二是列舉名稱，包括地遍處、水遍處、火遍處、風遍處、青遍處、黃遍處、赤遍處、白遍處、空遍處、識遍處。如經中所說：『所謂地遍處，能夠了解上下及四方，沒有二相，沒有限量。』像這樣乃至『識遍上下及四方，沒有二相，沒有限量。』這裡只解釋了『無二無量』，其餘的記載在《顯揚論》第四卷等中。三是廢立，論中自己誠實地說，瑜伽論中也說，由於所依的真如是普遍周遍的，所以能依的色界和無色界也是普遍周遍的。在能依的色界中，所依的造色是普遍周遍的，所以能依的造色也是普遍周遍的。只說了能依中的真實的顯色是普遍周遍的，沒有說虛假的顯色和形色也是普遍周遍的。只說了所依的真實的觸是普遍周遍的，沒有說能依的虛假的觸也是普遍周遍的。既然說了所觀的色境和空境是普遍周遍的，也說了能觀的識境是普遍周遍的，其餘的不是普遍周遍的，所以不是遍處。然而，《涅槃經》中
【English Translation】 English version: 'Not arising, now explaining.' Initially practicing the first three liberations is to remove two kinds of obstacles. Through this practice, one can generate superior wisdom and superior insight, hence the name 'superior abodes' (勝處). Those who have perfected their practice, through the eight superior abodes, can overcome the objects of focus (所緣), thereby purifying the initial three liberations. This is the difference between liberation and superior abodes. Question: Why can liberation and all-encompassing abodes (遍處) observe both the realm of form (色界) and the formless realm (無色界), while the eight superior abodes can only observe the realm of form? Answer: Because to be free from obstacles and universally observe realms such as the realm of form and the formless realm, when overcoming these realms, the characteristics of form are difficult to overcome, and the thoughts of good and bad are difficult to overcome. Therefore, if one can overcome the realm of form, then one can also attain freedom in the formless realm. Thus, because the realm of form is difficult to overcome, only the superior abodes of form are established. The remaining aspects are the same as previously stated. Regarding the initial three liberations, there are two explanations in the treatises: one is to explain the general name, and the other is to explain the different characteristics. The remaining various differences in superior insights, etc., are all recorded in detail in the thirteenth volume of the Abhidharma (對法論), the fourth volume of the Yogācārabhūmi-śāstra (顯揚論), etc. The text is divided into two parts: first, explaining the name of the superior abodes, and then separately explaining the meanings of quantity, etc. 'Abode' (處) refers to the object of focus (所緣境), and 'superior' (勝) refers to the mind that can focus (能緣). The first part has three points: first is the indication, second is the enumeration, and third is the display of differences.
The third all-encompassing abodes (遍處) are distinguished by six aspects: one is to explain the general name. 'Regarding the object of superior understanding' (于勝解事者), this explains the meaning of 'abode' (處), conforming to the preceding realms of liberation, etc. 'Generating universal superior understanding' (生遍勝解者), this explains the meaning of 'all-encompassing' (遍), because this is borrowing superior understanding to create universal contemplation. Second is the enumeration of names, including earth all-encompassing abode (地遍處), water all-encompassing abode (水遍處), fire all-encompassing abode (火遍處), wind all-encompassing abode (風遍處), blue all-encompassing abode (青遍處), yellow all-encompassing abode (黃遍處), red all-encompassing abode (赤遍處), white all-encompassing abode (白遍處), space all-encompassing abode (空遍處), and consciousness all-encompassing abode (識遍處). As stated in the sutra: 'The so-called earth all-encompassing abode can understand above, below, and the four directions, without duality, without limit.' Like this, up to 'consciousness pervades above, below, and the four directions, without duality, without limit.' Here, only 'without duality, without limit' is explained; the rest is recorded in the fourth volume of the Yogācārabhūmi-śāstra (顯揚論), etc. Third is the establishment and abolition; the treatise itself truthfully says, and the Yoga (瑜伽) also says, because the dependent suchness (真如) is universally pervasive, so the dependent realm of form (色界) and the formless realm (無色界) are also universally pervasive. In the dependent realm of form, the dependent created form (造色) is universally pervasive, so the dependent created form is also universally pervasive. It only says that the real manifest color (顯色) in the dependent is universally pervasive; it does not say that the false manifest color and shape are also universally pervasive. It only says that the real touch (觸) of the dependent is universally pervasive; it does not say that the false touch of the dependent is also universally pervasive. Since it says that the observed realm of form and the realm of space are universally pervasive, it also says that the observing realm of consciousness is universally pervasive; the rest are not universally pervasive, so they are not all-encompassing abodes. However, in the Nirvana Sutra (涅槃經)
中。第三十一說。除火取無所有處所者。事火外道以火為天。說火體遍。便增彼執。故對彼機。除火遍處。無所有處。有觀察時。觀識遍。無少分所有所無境遍。亦名遍處。今諸論中。依極自在。已方修遍處觀。無少所有境。非必觀所無識遍一切故。不立遍處。佛于彼假名。於此實說故 第四所緣境者。七十二說。又十遍處。由勝處所緣力。應知其相差別者。此用大種及真如相。為所緣。若不爾者。所依不遍。能依亦應不成遍滿。由真如境極遍滿故。能依亦得成遍滿名。又空識相及真如為所緣。不但唯以有為為境。今即以色處觸處四蘊及真如為所緣 第五齣體性者。俱舍云。初八遍處。唯從第三解脫所出。后二遍處。即彼二解脫。今者初八以慧。后二四蘊為自性。初八遍處。善清凈故。能引真聖解脫神通。及轉變神通二通。雖依四地而有。不可隨應從初三解脫。勝滿唯第三。故此論云。如是有色。諸遍處定。色界後邊故。從第三解脫所出。理同俱舍。乃先通途 第六問答分別者。勝處引生遍處方起。何故勝處無後二初四。答勝伏所緣方生遍果。果法勝故。加因六種。勝處唯依伏殊勝境。不說所餘。遍處用勝者。此下文說。引生神通等故。勝處劣者。唯勝伏所緣。不能引生廣功德故。所餘門義。如解脫應知。六十二說。
【現代漢語翻譯】 現代漢語譯本：第三十一說。爲了去除對外道『火遍一切』的執著，而設立『無所有處』。那些崇拜火的外道認為火是天神，宣揚火的本體遍佈一切。爲了對治他們的執著，所以設立了『除火遍處』，即觀想去除火的遍一切處。在觀修『無所有處』時，觀想識遍佈一切，沒有任何少分的所有，也沒有任何沒有的境界遍佈一切，這也稱為『遍處』。現在各論典中，依據極自在天，已經修習遍處觀，觀想沒有任何少分的所有境界。並非一定要觀想所無的識遍佈一切，所以不設立遍處。佛陀對他們假名施設，而在這裡真實宣說。第四，關於所緣境，第七十二說中提到，十遍處依靠勝處的所緣之力，應當瞭解它們的相狀差別。這裡使用地、水、火、風四大種以及真如的相作為所緣。如果不是這樣，所依之法不遍一切處，能依之法也應不能成就遍滿。由於真如境界極其遍滿，能依之法也能成就遍滿之名。此外，以空、識之相以及真如作為所緣，不僅僅以有為法作為境界。現在就是以色處、觸處、四蘊以及真如作為所緣。第五，關於出體性，俱舍論中說，前八遍處，僅僅是從第三解脫所出。后二遍處，就是那兩個解脫。現在前八遍處以慧為自性，后二遍處以四蘊為自性。前八遍處，因為善且清凈，能夠引生真聖解脫神通以及轉變神通這兩種神通。雖然依據四禪地而有，但不可隨順地從初禪、二禪、三禪解脫。勝滿唯有第三禪，所以此論說，像這樣有色的諸遍處定，因為在後邊，所以是從第三解脫所出，道理與俱舍論相同，乃是先通途說明。第六，關於問答分別，勝處引生遍處才能生起，為什麼勝處沒有後二遍處和初四遍處？回答是，勝伏所緣才能生起遍處之果。果法殊勝的緣故，加上原因有六種。勝處僅僅依靠勝伏殊勝境界，不說其他的。遍處使用勝者，這在下文會說，因為能引生神通等。勝處是劣的，僅僅是勝伏所緣，不能引生廣大的功德。其餘的門義，應當像解脫那樣瞭解。第六十二說。
【English Translation】 English version: Section 31. 'Eliminating the Sphere of No-Thingness' is established to remove the attachment of externalists who worship fire as a deity and claim that the essence of fire pervades everything. To counter their attachment, the 'Elimination of the Sphere of Fire' is established, which involves contemplating the removal of fire's pervasiveness. When practicing the 'Sphere of No-Thingness' (Wu Suo You Chu), one contemplates that consciousness pervades everything, with no small portion of existence or non-existence that is not pervaded. This is also called a 'sphere of pervasiveness' (Bian Chu). In current treatises, based on the Great自在天 (Zizai Tian, the Great自在 Heaven), the contemplation of the sphere of pervasiveness is already practiced, contemplating the realm where there is no small portion of existence. It is not necessarily required to contemplate that the consciousness of non-existence pervades everything, therefore, the sphere of pervasiveness is not established. The Buddha provisionally established it for them, but here, it is truly explained. Fourth, regarding the object of focus (所緣境, Suo Yuan Jing), section 72 mentions that the differences in the characteristics of the ten spheres of pervasiveness should be understood based on the power of the object of focus of the superior spheres. Here, the characteristics of the four great elements (四大種, Si Da Zhong) – earth, water, fire, and wind – and 真如 (Zhen Ru, Suchness) are used as the object of focus. If this were not the case, the supported (所依, Suo Yi) would not be all-pervasive, and the supporting (能依, Neng Yi) would also not be able to achieve all-pervasiveness. Because the realm of 真如 (Zhen Ru, Suchness) is extremely all-pervasive, the supporting can also achieve the name of all-pervasiveness. Furthermore, the characteristics of emptiness, consciousness, and 真如 (Zhen Ru, Suchness) are used as the object of focus, not just 有為法 (You Wei Fa, conditioned phenomena). Now, the 色處 (Se Chu, sphere of form), 觸處 (Chu Chu, sphere of touch), the four aggregates (四蘊, Si Yun), and 真如 (Zhen Ru, Suchness) are used as the object of focus. Fifth, regarding the nature of emergence, the Abhidharma-kosa states that the first eight spheres of pervasiveness emerge only from the third liberation. The latter two spheres of pervasiveness are those two liberations. Now, the first eight spheres of pervasiveness have wisdom as their nature, and the latter two spheres of pervasiveness have the four aggregates as their nature. The first eight spheres of pervasiveness, because they are virtuous and pure, can induce the true and sacred liberation supernatural powers and the transformation supernatural powers. Although they exist based on the four dhyana grounds, they cannot be followed from the first, second, and third dhyana liberations. Only the third dhyana is supremely complete, so this treatise says that, like this, the colored spheres of pervasiveness are determined because they are at the end, so they emerge from the third liberation. The reasoning is the same as in the Abhidharma-kosa, which is a general explanation first. Sixth, regarding the question and answer distinction, the superior spheres induce the spheres of pervasiveness to arise. Why do the superior spheres not have the latter two spheres of pervasiveness and the first four spheres of pervasiveness? The answer is that subduing the object of focus can give rise to the fruit of the spheres of pervasiveness. Because the fruit dharma is superior, plus the causes, there are six types. The superior spheres only rely on subduing the superior realm and do not speak of the others. The spheres of pervasiveness use the superior, as will be said below, because they can induce supernatural powers, etc. The superior spheres are inferior because they only subdue the object of focus and cannot induce vast merits. The remaining meanings of the doors should be understood like liberation. Section 62.
修十遍處。能為五事。如彼廣說。
第四總料簡中有三。初釋解脫勝處遍處次第。次解遍處作用。后以喻顯三法次第。此諸次第略有三義。一隨轉理門。即此門是。二依真實理門。六十三說。勝處遍處。是諸解脫能清凈道。顯揚第四說。由諸勝處勝所緣故。由諸遍處。所緣遍故。能令解脫清凈應知。二云真實理中。一初修行門。即此文是。二后成滿門。即余文是。三云。一依如量智修門。即此文是。二依如理智修門。即余文是。先依世俗智。起勝知見已。次依如理智。是入遍處解脫 勝解神通者。隨所意解。皆能稱遂。遠作近解。屈申臂頃。至色究竟等 轉變神通者。轉換舊形。而作異相。又勝解通意解思惟轉變神通。能成實事。
前釋經宗要中有三。下第二解等持。別列有十一。下解十門。闕第十一。如前已釋。
三三摩地中。文分為三。初別明三摩地行境別相。次明三摩地行別境同相。后釋先後次第妨難。初之一門。安立諦行。其第二門。非安立行。初之一門別相行。次之一門通相行。是謂差別。就初文中。初標空三摩地行相。
當知空性略有四種下。總釋空性差別。顯揚第二說云。空有二種。一所知。二智所知者。謂眾生及法。遍計所執性中。此二無性。及彼所餘無我有性。于諸法中
【現代漢語翻譯】 修習十遍處（Kasinayatana，十種普遍禪修）能成就五種功德，如經文廣說。
第四總料簡包含三個方面：首先解釋解脫勝處（Adhimokkha-ayatana，勝解處）和遍處的次第；其次解釋遍處的作用；最後用比喻來闡明三法的次第。這些次第略有三種意義：一是隨順轉理之門，即本文所說的；二是依據真實理之門，如六十三中所說，勝處和遍處是各種解脫能夠清凈道路的原因。《顯揚聖教論》第四卷說，由於勝處殊勝的所緣，以及遍處所緣的普遍性，能夠使解脫清凈。二是指真實理中的兩種情況：一是初修行之門，即本文所說的；二是后成就圓滿之門，即其他經文所說的。三是指兩種情況：一是依據如量智修之門，即本文所說的；二是依據如理智修之門，即其他經文所說的。先依據世俗智，生起殊勝的知見，然後依據如理智，才能進入遍處解脫。勝解神通（Adhimokkha-iddhi，勝解力所成就的神通）是指隨心所欲地理解，都能如願以償，能將遠處的事物理解為近在眼前，屈伸手臂的瞬間，就能到達色究竟天（Akanittha）。轉變神通（Vikurvana-iddhi，變化力所成就的神通）是指轉換舊的形態，而呈現出不同的樣貌。勝解神通是通過意解思惟，轉變神通能夠成就真實的事情。
前面解釋經文的宗旨要義包含三個方面，下面第二點是解釋等持（Samadhi，禪定），分別列舉了十一種，下面解釋十門，缺少第十一種，如前文已經解釋過。
在三三摩地（Samadhi，禪定）中，經文分為三個部分：首先分別闡明三摩地的行境差別相；其次闡明三摩地的行境的共同相；最後解釋先後次第的妨難。第一部分是安立諦行（Sacca-anulomika-khanti，隨順真諦之忍），第二部分是非安立行。第一部分是別相行，第二部分是通相行，這就是差別所在。在第一部分中，首先標明空三摩地（Sunyata-samadhi，空性禪定）的行相。
應當瞭解空性略有四種，下面總的解釋空性的差別。《顯揚聖教論》第二卷說，空有兩種：一是所知空，二是智所知空。所知空是指眾生和法，在遍計所執性（Parikalpita，遍計所執）中，這二者是無自性的，以及其餘的無我之性，在諸法中。
【English Translation】 Practicing the ten Kasinayatanas (ten kinds of universality meditation) can accomplish five merits, as described extensively in the scriptures.
The fourth general summary contains three aspects: first, it explains the order of Adhimokkha-ayatana (sphere of dominance through conviction) and Kasinayatana; second, it explains the function of Kasinayatana; and finally, it uses metaphors to clarify the order of the three dharmas. These orders have roughly three meanings: one is following the principle of reasoning, which is what this text says; the second is based on the principle of true reality, as stated in sixty-three, Adhimokkha-ayatana and Kasinayatana are the reasons why all liberations can purify the path. The fourth volume of the Asanga's Exposition of the Scriptures says that because of the excellent object of Adhimokkha-ayatana and the universality of the object of Kasinayatana, it can make liberation pure. The second refers to two situations in true reality: one is the gate of initial practice, which is what this text says; the other is the gate of later accomplishment and fulfillment, which is what other scriptures say. The third refers to two situations: one is the gate of practicing according to measured wisdom, which is what this text says; the other is the gate of practicing according to reasoned wisdom, which is what other scriptures say. First, based on conventional wisdom, generate excellent knowledge and insight, and then based on reasoned wisdom, one can enter Kasinayatana liberation. Adhimokkha-iddhi (supernormal power of dominance through conviction) means that whatever one understands at will can be fulfilled as desired, one can understand things far away as if they are near, and in the time it takes to bend and stretch an arm, one can reach Akanittha (the highest form realm). Vikurvana-iddhi (supernormal power of transformation) means transforming the old form and presenting a different appearance. Adhimokkha-iddhi is through mental understanding and thinking, and Vikurvana-iddhi can accomplish real things.
The previous explanation of the essential points of the scriptures contains three aspects. The second point below is to explain Samadhi (concentration), listing eleven types separately. The explanation below lacks the eleventh type, as explained earlier.
In the three Samadhis (concentration), the text is divided into three parts: first, it clarifies the different characteristics of the object of Samadhi; second, it clarifies the common characteristics of the object of Samadhi; and finally, it explains the difficulties of the order. The first part is Sacca-anulomika-khanti (acceptance of truth), and the second part is non-acceptance. The first part is the specific characteristic practice, and the second part is the general characteristic practice, which is the difference. In the first part, the characteristics of Sunyata-samadhi (emptiness concentration) are first indicated.
It should be understood that emptiness has roughly four types. The following is a general explanation of the differences in emptiness. The second volume of the Asanga's Exposition of the Scriptures says that there are two types of emptiness: one is the emptiness of what is known, and the other is the emptiness of what is known by wisdom. The emptiness of what is known refers to sentient beings and dharmas. In Parikalpita (the nature of what is completely conceptualized), these two are without self-nature, as well as the remaining nature of no-self, in all dharmas.
。所執性無。即是無我性有。無我性有。即是所執性無。即以此中有及非有無二之性。名所知空 空智者。謂緣彼境如實了知。彼論意說。所執法。有情空。及真如空性。俱名所知空。觀彼無時。見此有故。證此有時。見彼空故。有空無二。俱名境空。此說空行所證所空。能觀彼心即名空智 此中所言。謂于遠離有情命者等。即所觀中所空空境 心住一緣。即彼空智。此依三乘通所觀空。但言遠離有情命者等。唯說人空不說法故。唯說所空不說所證空。彼說無二。有無雙彰。此說所無。不辨真有。故不相違。
總釋空差別中。有兩番釋。初依無學者四種空性。后陳有學者四空差別。然四空中。初所觀察空。正是觀境。后之三種空。成滿位。因空所除假名為空。由觀察空。空無所執。后三不爾。故假名空 彼果空者。謂空滿位。由觀空故。煩惱皆滅 內空者。由觀空故。內計執滅 外空者。由觀空故空無慾愛。
有學者四空差別中 又修行者者。謂諸凡聖有學。由彼果空 或時作意思惟外空等者。此說由希彼果空故。思惟外內二境為空。或由觀察所執空故。思惟內外二種俱空。
由此力故心俱證會者。由希彼果空力。及由觀察空力。于內外空。俱能證會。能證會已便彼果空。及觀察空。二種圓滿。今
【現代漢語翻譯】 現代漢語譯本：所執的自性本無，這便是無我的自性存在；無我的自性存在，這便是所執的自性本無。即以此之中有和非有無二的自性，名為所知空（一切事物和概念的空性）。 空智者，是指如實了知彼境（所觀察的對象）的智慧。彼論的意義是說，所執之法，有情空（眾生空性），以及真如空性，都名為所知空。觀彼（所執）無時，見此（無我）有故；證此（無我）有時，見彼（所執）空故。有和空無二，都名為境空。此說空行（修習空性者）所證的所空（空性所去除的對象），能觀彼心即名空智。 這裡所說的，是指于遠離有情、命者等，即所觀中所空的空境。 心住於一緣（專注一境），即是彼空智。這是依據三乘（聲聞乘、緣覺乘、菩薩乘）共通所觀的空性，但只說遠離有情、命者等，只說人空（眾生空性）而不說法空（法空性）的緣故，只說所空而不說所證的空性。彼說無二，有和無雙重彰顯；此說所無，不辨真有，所以不相違背。 總的解釋空性的差別中，有兩番解釋。初依無學者（未證阿羅漢果的修行者）的四種空性，后陳述有學者（已證阿羅漢果的修行者）的四空差別。然而在四空中，最初的所觀察空，正是觀境（觀察的對象）；后三種空，是成滿位（成就圓滿的階段），因空所除的假名為空。由觀察空，空無所執；后三種空不是這樣，所以是假名空。 彼果空，是指空滿位（空性圓滿的階段），由觀空的緣故，煩惱都滅盡。 內空，是由觀空的緣故，內心計執滅除。 外空，是由觀空的緣故，空無慾愛（對外境的貪愛）。 有學者的四空差別中，又修行者，是指諸凡聖有學（凡夫和聖人中還在學習的修行者），由彼果空。 或者有時作意思惟外空等，這是說由希望彼果空的緣故，思惟外內二境為空。或者由觀察所執空的緣故，思惟內外兩種都空。 由此力故心俱證會，由希望彼果空的力，以及由觀察空的力，對於內外空，都能證悟和領會。能證悟和領會後，便彼果空和觀察空，兩種都圓滿。現在
【English Translation】 English version: The nature of what is grasped is non-existent, which means the nature of no-self exists; the nature of no-self exists, which means the nature of what is grasped is non-existent. That is, within this, the nature of both existence and non-existence is called the emptiness of what is knowable (Śūnyatā of all things and concepts). The 'knower of emptiness' (Śūnyatājñāna) refers to the wisdom that truly understands that object (the object of observation). The meaning of that treatise is that the dharma that is grasped, the emptiness of sentient beings (Pudgala-śūnyatā), and the emptiness of suchness (Tathatā-śūnyatā) are all called the emptiness of what is knowable. When observing that (what is grasped) is non-existent, one sees that this (no-self) exists; when one realizes that this (no-self) exists, one sees that that (what is grasped) is empty. Existence and emptiness are non-dual, and both are called the emptiness of objects (Viṣaya-śūnyatā). This speaks of what is emptied by the practitioner of emptiness (Śūnyatā), and the mind that can observe that is called the wisdom of emptiness. What is spoken of here refers to being apart from sentient beings, life-givers, etc., which is the empty realm that is emptied in what is observed. When the mind dwells on one object (focuses on one object), that is the wisdom of emptiness. This is based on the emptiness commonly observed by the three vehicles (Triyāna - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), but it only speaks of being apart from sentient beings, life-givers, etc., only speaking of the emptiness of persons (Pudgala-śūnyatā) and not speaking of the emptiness of dharmas (Dharma-śūnyatā), only speaking of what is emptied and not speaking of the emptiness that is realized. That speaks of non-duality, with both existence and non-existence being doubly manifested; this speaks of what is non-existent, without distinguishing true existence, so there is no contradiction. In the general explanation of the differences in emptiness, there are two explanations. The first is based on the four types of emptiness of the non-learner (Aśaikṣa - one who has not attained Arhatship), and the second describes the four differences in emptiness of the learner (Śaikṣa - one who is still learning). However, among the four emptinesses, the initial emptiness that is observed is precisely the object of observation; the latter three emptinesses are the stages of completion, and the false names that are removed by emptiness are emptiness. Through observing emptiness, there is no grasping of emptiness; the latter three emptinesses are not like this, so they are false names of emptiness. The emptiness of that result (Phala-śūnyatā) refers to the stage of emptiness being full, and because of observing emptiness, all afflictions are extinguished. Inner emptiness (Adhyātma-śūnyatā) is because of observing emptiness, the internal clinging is extinguished. Outer emptiness (Bahirdhā-śūnyatā) is because of observing emptiness, there is no desire or love for external objects. Among the four differences in emptiness of the learner, the practitioner refers to all ordinary and noble learners (Śaikṣa), due to that emptiness of result. Or sometimes contemplating outer emptiness, etc., this means that due to the hope for that emptiness of result, one contemplates the two realms of inner and outer as empty. Or due to observing the emptiness of what is grasped, one contemplates both inner and outer as empty. Because of this power, the mind both realizes and understands, due to the power of hoping for that emptiness of result, and due to the power of observing emptiness, one can both realize and understand inner and outer emptiness. After being able to realize and understand, then that emptiness of result and the emptiness of observation are both complete. Now
此即顯空無我行名為空行。空無有情。及法我故。我性我用我體我義。二俱空故。隨其所應。名空無我。
無愿中。謂於五取蘊思惟無常或思惟苦者。此說三界五取蘊法。名無愿境。心住一緣名三摩地。顯揚亦言。無愿有二。一所知。二智。正與此同。即以無常及苦並集四行。名無願行。此以無常苦果行。攝因行故。
無相三摩地中。初釋行相。后釋彼經。謂即于彼諸取蘊滅。思惟寂靜。是無相境。心住一緣。是無相三摩地。顯揚論說。無相有二種。一所知。二智。所知者。謂即所知空境。由此境相。一切諸相之所不行。智如前說。此說前空境中。真如空相。諸相不行。名無相境。即是此中諸取蘊滅。不說所執空名無相境也。前說因證彼空。所空所證空二俱名空。今但說所證空。名無相境。故與前別。即滅四行名無相行。道諦四行。非三等持 何故無愿無相。說心三摩地。空不說耶。答此觀有故。稱作彼心。彼觀空故。一切俱遣。空不說心。餘二說有也。
后釋彼經中。文分為三。初釋不低不昂。二釋方便方便果。三釋曉了曉了功德 違順二相不相應故者。緣違境心低。緣順境心昂。今無二相名不低昂 又壞世諦違俗境名低。執心存立順真境名昂。無相行離二。名不低昂。此不壞世諦。即不思惟一
【現代漢語翻譯】 現代漢語譯本： 此即是顯現空性、無自我的行為，名為空行（Śūnyatācāra）。因為空性中沒有有情（Sattva）和法（Dharma）的『我』的緣故。『我』的體性、『我』的作用、『我』的本體、『我』的意義，這二者都是空性的緣故，根據其相應的含義，稱為空無我。
在無愿（Apranihita）中，指的是對於五取蘊（Pañca-upādānaskandha）思惟無常，或者思惟痛苦的人。這裡說的是三界（Tridhātu）的五取蘊法，名為無愿的境界。心安住於一個所緣境，名為三摩地（Samādhi）。《顯揚聖教論》（Abhidharmasamuccaya）也說，無愿有兩種，一是所知，二是智，這與此處所說相同。即以無常、苦，並集（Samudaya）的四種行相，名為無願行。這是因為無常、苦的果行，攝持了因行的緣故。
在無相三摩地（Animitta-samādhi）中，首先解釋行相，然後解釋彼經。指的是對於那些取蘊的滅盡，思惟寂靜，這是無相的境界。心安住於一個所緣境，是無相三摩地。《顯揚聖教論》說，無相有兩種，一是所知，二是智。所知指的是所知的空境。由於這個境界的相，一切諸相都無法執行。智如前面所說。這裡說的是前面空境中，真如（Tathātā）的空相，諸相無法執行，名為無相境。即是此處的諸取蘊滅盡。不說所執著的空，名為無相境。前面說的是因為證得彼空，所空和所證的空二者都名為空。現在只是說所證的空，名為無相境，所以與前面有所區別。即滅盡四種行相，名為無相行。道諦（Mārgasatya）的四種行相，不是三種等持（Samādhi）。為什麼無愿、無相說的是心三摩地，而空不說呢？回答是，因為這種觀想是存在的，所以稱作彼心。彼觀想是空性的緣故，一切都捨棄了，空不說心，其餘二者說的是存在。
後面解釋彼經中，文分為三部分。首先解釋不低不昂，其次解釋方便和方便果，最後解釋曉了和曉了的功德。違背和順從兩種相不相應，是因為緣于違背的境界，心就低落，緣于順從的境界，心就高昂。現在沒有這兩種相，所以名為不低不昂。又，破壞世俗諦（Saṃvṛtisatya），違背世俗的境界，名為低。執著心存立，順從真諦（Paramārthasatya）的境界，名為昂。無相行遠離這二者，名為不低不昂。這不破壞世俗諦，即是不思惟一。
【English Translation】 English version: This, the conduct of manifesting emptiness and no-self, is called Śūnyatācāra (the conduct of emptiness). Because in emptiness, there is no 'self' of sentient beings (Sattva) and dharmas (Dharma). The nature of 'self', the function of 'self', the essence of 'self', the meaning of 'self', both of these are empty, hence, according to their corresponding meanings, it is called emptiness and no-self.
In Apranihita (the desireless), it refers to those who contemplate impermanence or suffering in the five aggregates of clinging (Pañca-upādānaskandha). This speaks of the five aggregates of clinging in the three realms (Tridhātu), which are called the object of desirelessness. The mind abiding in a single object of focus is called Samādhi. The Abhidharmasamuccaya also says that desirelessness has two aspects: one is the knowable, and the other is wisdom, which is the same as what is said here. That is, using impermanence, suffering, and the four aspects of Samudaya (arising), it is called the conduct of desirelessness. This is because the fruit conduct of impermanence and suffering encompasses the causal conduct.
In Animitta-samādhi (the signless samādhi), first, the characteristics are explained, and then the sutra is explained. It refers to contemplating the cessation of those aggregates of clinging as tranquility, which is the signless realm. The mind abiding in a single object of focus is Animitta-samādhi. The Abhidharmasamuccaya says that signlessness has two aspects: one is the knowable, and the other is wisdom. The knowable refers to the known realm of emptiness. Because of the characteristics of this realm, all signs cannot operate. Wisdom is as mentioned before. This speaks of the empty aspect of Suchness (Tathātā) in the previous realm of emptiness, where all signs cannot operate, which is called the signless realm. That is, the cessation of the aggregates of clinging here. It does not say that the emptiness that is clung to is called the signless realm. The previous explanation was because of realizing that emptiness, both the emptiness that is emptied and the emptiness that is realized are called emptiness. Now, it only says that the emptiness that is realized is called the signless realm, so it is different from the previous explanation. That is, the cessation of the four aspects is called the signless conduct. The four aspects of the Truth of the Path (Mārgasatya) are not the three Samādhis. Why do desirelessness and signlessness speak of the mind Samādhi, but emptiness does not? The answer is that because this contemplation exists, it is called that mind. Because that contemplation is emptiness, everything is abandoned, emptiness does not speak of the mind, and the other two speak of existence.
Later, in the explanation of that sutra, the text is divided into three parts. First, it explains neither low nor high, second, it explains the means and the fruit of the means, and finally, it explains understanding and the merits of understanding. The two aspects of opposition and compliance are not corresponding because when the mind is focused on an opposing realm, it becomes low, and when it is focused on a compliant realm, it becomes high. Now, there are no such two aspects, so it is called neither low nor high. Also, destroying conventional truth (Saṃvṛtisatya), opposing the conventional realm, is called low. Clinging to the mind and establishing it, complying with the realm of ultimate truth (Paramārthasatya), is called high. The signless conduct is separated from these two, so it is called neither low nor high. This does not destroy conventional truth, which means not contemplating one.
切相。不厭不壞等名不低。此于無相界。正思惟故。不順堅執名不昂。
方便方便果中。初釋方便。后釋 彼複數數自策自勵下。釋方便果 相謂境相。此有二重。一有漏名相。無漏名無相。二有為名相。無為名無相。若依初義。諸后得智。以後義或及初義為本質。行名無相。行即滅四行。或道四行。若依后義。無分別名無相行。翻此二名有相行 此方便中。于彼諸相未能解脫者。在有漏位。未解脫有漏相故。故隨相識。於時時中。擾動其心。此數思擇。方能取得無分別智果。解脫有漏一切隨相。名方便果。於此解脫。又善解脫故。任運而住。名極解脫。即通根本后得智二位 曉了果。曉了功德中。煩惱斷。及滅諦。名曉了果。現法樂住。及道諦。名曉了功德。謂無相行之所曉了。即道諦四行。亦無相行前後兩文寬狹有異。
若於此處無有彼物等者。此第二段。三摩地行。別境同相。依一真如觀具三義故。
何故此中先說空性等者。第三段。釋三次第。此意問言。苦四行中。先說無常苦。后說空無我。今於此中。先說空行。后無願行。方說無常等。豈不相違。此意答言。十六行中。先無常者。見道已前。先觀無常乃至無我。入真見道。依此前觀故。先無常后說無我。入見道后。初證無我。後於三界
【現代漢語翻譯】 現代漢語譯本： 『切相』（一切相）。『不厭不壞等名不低』，這是說在無相的境界中，進行正確的思惟。『不順堅執名不昂』，意思是說不隨順那些堅固執著的想法。
在方便和方便果的討論中，首先解釋『方便』，然後解釋『彼複數數自策自勵下』，這是解釋『方便果』。『相』指的是境界之相。這有兩重含義：一是有漏的稱為『相』，無漏的稱為『無相』；二是有為的稱為『相』，無為的稱為『無相』。如果按照第一種含義，那麼諸后得智，以後義或者包括初義作為其本質，其行為稱為『無相』。這裡的『行』指的是滅四行，或者道四行。如果按照第二種含義，無分別稱為『無相行』，與此相反的稱為『有相行』。在這個『方便』中，對於那些未能從中解脫的諸相，處於有漏的階段，因為沒有解脫有漏之相，所以會隨著這些相而產生認識，在時時處處擾動其心。只有通過多次的思擇，才能獲得無分別智的果實，解脫有漏的一切隨相，這被稱為『方便果』。對於這種解脫，又能夠很好地解脫，並且能夠任運而住，這被稱為『極解脫』，這包括根本智和后得智兩個階段。
『曉了果』（明白瞭解的果實）。在明白瞭解的功德中，煩惱斷滅以及滅諦，被稱為『曉了果』。現法樂住以及道諦，被稱為『曉了功德』。這是指無相行所明白瞭解的。也就是道諦的四行。無相行在前後兩段文字中的寬泛程度有所不同。
『若於此處無有彼物等者』，這是第二段，三摩地行，別境同相，依靠一真如觀而具備三種意義。
『何故此中先說空性等者』，這是第三段，解釋三種次第。這裡的意思是問，在苦四行中，先說無常和苦，后說空和無我。現在在這裡，先說空行，然後是無願行，才說無常等，這難道不是相互矛盾嗎？這裡的意思是回答說，在十六行中，先說無常，是因為在見道之前，先觀察無常乃至無我，進入真見道，是依據此前的觀察，所以先說無常后說無我。進入見道之後，首先證悟無我，然後對於三界。
【English Translation】 English version: 'Cessation Aspect'. 'Names such as non-weariness and non-decay are not low', meaning that in the realm of no-aspect (無相界), one engages in correct contemplation. 'Not conforming to firm clinging is not arrogant', meaning not to follow those firmly clinging thoughts.
In the discussion of expedient means (方便) and the fruit of expedient means (方便果), first, 'expedient means' is explained, and then '彼複數數自策自勵下' is explained, which explains the 'fruit of expedient means'. 'Aspect' refers to the aspect of the realm (境相). This has two meanings: first, the defiled (有漏) is called 'aspect', and the undefiled (無漏) is called 'no-aspect'; second, the conditioned (有為) is called 'aspect', and the unconditioned (無為) is called 'no-aspect'. If according to the first meaning, then all subsequent wisdom (諸后得智), with the latter meaning or including the former meaning as its essence, its action is called 'no-aspect'. The 'action' here refers to the four aspects of cessation (滅四行), or the four aspects of the path (道四行). If according to the second meaning, non-discrimination is called 'no-aspect action', and the opposite of this is called 'aspect action'. In this 'expedient means', for those who have not been liberated from these aspects, they are in the stage of defilement (有漏位), because they have not been liberated from the defiled aspects, so they will have cognition according to these aspects, disturbing their minds at all times. Only through repeated contemplation can one obtain the fruit of non-discriminating wisdom, liberating from all defiled aspects, which is called the 'fruit of expedient means'. For this liberation, being well liberated and able to abide spontaneously, is called 'ultimate liberation', which includes both the stages of fundamental wisdom (根本智) and subsequent wisdom (后得智).
'Understanding the Fruit' (曉了果). Among the merits of understanding, the cessation of afflictions and the truth of cessation (滅諦) are called 'understanding the fruit'. Pleasant abiding in the present life and the truth of the path (道諦) are called 'merits of understanding'. This refers to what is understood by no-aspect action. That is, the four aspects of the truth of the path. The scope of no-aspect action differs in the preceding and following texts.
'If there is no such thing here, etc.', this is the second section, the practice of Samadhi (三摩地行), the specific realm is the same aspect (別境同相), relying on the contemplation of one suchness (一真如觀) and possessing three meanings.
'Why is emptiness, etc., mentioned first here?', this is the third section, explaining the three sequences. The meaning here is to ask, in the four aspects of suffering (苦四行), impermanence and suffering are mentioned first, and emptiness and no-self are mentioned later. Now here, emptiness action is mentioned first, then wishlessness action, and then impermanence, etc. Is this not contradictory? The meaning here is to answer that, in the sixteen aspects, impermanence is mentioned first because before the path of seeing (見道), one first contemplates impermanence and even no-self, entering the true path of seeing, based on the previous contemplation, so impermanence is mentioned first and no-self is mentioned later. After entering the path of seeing, one first realizes no-self, and then regarding the three realms (三界).
。方不願求。無常苦觀。方得清凈。故此等持先說于空。次明無愿。故此次第兩義不同 又問何故此中。先陳無愿。次說無相。顯揚第二。先說無相。后陳無愿耶。答此說要於三界。先不願求。方于無相。圓證清凈。故先無愿。后說無相。初證二空無。即達無我有故。于空后即說無相。方令無愿圓證清凈。此依后時無相圓滿。彼依初時無愿圓滿。故不相違。
此三三摩地。諸門分別者。八門分別 一名差別。七十二。及顯揚第二說。若無差別總說為空。無愿無相。通聞思修所成為性。有漏無漏。若定若散。唯善非余。加行非生得。若言空無相無愿三摩地者。唯修所成。有漏無漏。唯定非散。若言空解脫門等者。唯是無漏修所成慧。非散聞思等 二釋別名者。空者。生法無我性非有。無愿者不願求。無相者。佛地論第一說。離十相。色聲香味觸男女生老死。涅槃經第十三。說十三相。於此加三苦樂舍相。三摩地義如前說 解脫者。離縛義。或由緣此離諸諦縛。或由起此證無為解脫。依此二義。解脫之門。名解脫門。或體無漏。解脫即門 三出體性者。唯以等持而為體性。雖聞思位有彼俱。等持勝故。或以定慧而為自性。于解脫中。此二勝故。相應四蘊。眷屬五蘊 四三智相攝者。俱通三智。通聞思修世出世智故。
【現代漢語翻譯】 現代漢語譯本：因此不願希求，以無常和苦的觀念來觀察，才能獲得清凈。所以這種等持先說空，再說明無愿。因此，這次序兩種含義不同。又問：為什麼這裡先陳述無愿，再說無相，而在《顯揚第二》中，先說無相，后陳述無愿呢？答：這是說要在三界中，先不願希求，才能在無相中，圓滿證得清凈。所以先說無愿，后說無相。初證二空無我，即通達無我，所以在空之後就說無相，才能使無愿圓滿證得清凈。這是依據后時無相圓滿，彼是依據初時無愿圓滿，所以不相違背。
這三種三摩地（Samadhi，禪定），從各種角度來分別，有八種分別：一是名稱的差別，共有七十二種，如《顯揚第二》所說。如果沒有差別，總的來說就是空、無愿、無相，其性質貫通聞、思、修所成，包括有漏和無漏，無論是定還是散，都唯有善，沒有其他。是加行而非生得。如果說是空無相無愿三摩地，那麼唯有修所成，有漏和無漏，唯有定而非散。如果說是空解脫門等，那麼唯是無漏修所成的智慧，不是散亂的聞思等。二是解釋別名：空，是指生法無我，其自性非有。無愿，是指不願希求。無相，如《佛地論》第一所說，是遠離十種相：色、聲、香、味、觸、男女、生、老、死。《涅槃經》第十三說十三種相，在此基礎上加上三苦樂舍相。三摩地的含義如前所述。解脫，是脫離束縛的意思。或者因為緣此而脫離諸諦的束縛，或者因為生起此而證得無為解脫。依據這兩種含義，解脫之門，稱為解脫門。或者本體是無漏，解脫即是門。三是指出體性：唯以等持作為體性。雖然聞思位也有這些，但等持更為殊勝。或者以定慧作為自性，在解脫中，這二者更為殊勝。相應的四蘊，眷屬五蘊。四是三種智慧所包含的：都貫通三種智慧，貫通聞、思、修的世間和出世間智慧。
【English Translation】 English version: Therefore, one should not desire or seek, but observe with the contemplation of impermanence and suffering, in order to attain purity. Hence, this Samadhi (禪定, meditative absorption) is first spoken of as emptiness, and then explained as non-desire. Therefore, the order of these two meanings is different. Furthermore, it is asked: Why is non-desire presented first here, and then non-form, while in the 'Exposition, Second,' non-form is spoken of first, and then non-desire is presented? The answer is: This speaks of the need to first not desire or seek in the three realms, in order to fully realize purity in non-form. Therefore, non-desire is spoken of first, and then non-form. Initially realizing the emptiness of the two, and the absence of self, one then understands the absence of self, so non-form is spoken of after emptiness, in order to enable the complete realization of purity through non-desire. This is based on the complete fulfillment of non-form at a later time, while that is based on the complete fulfillment of non-desire at an initial time, so they are not contradictory.
These three Samadhis (禪定, meditative absorption), with their various aspects, are distinguished in eight ways: First, the difference in names, there are seventy-two kinds, as stated in the 'Exposition, Second.' If there is no difference, generally speaking, they are emptiness, non-desire, and non-form, whose nature pervades what is accomplished through hearing, thinking, and cultivation, including both defiled and undefiled, whether in concentration or scatteredness, all are only good, and nothing else. It is through effort rather than being innate. If one speaks of the emptiness, non-form, and non-desire Samadhis, then they are only accomplished through cultivation, defiled and undefiled, only in concentration and not scatteredness. If one speaks of the emptiness gate of liberation, etc., then it is only undefiled wisdom accomplished through cultivation, not scattered hearing, thinking, etc. Second, explaining the different names: Emptiness refers to the absence of self in phenomena, whose nature is non-existent. Non-desire refers to not desiring or seeking. Non-form, as stated in the first chapter of the 'Treatise on the Stages of a Buddha's Land,' is being apart from the ten forms: form, sound, smell, taste, touch, male, female, birth, old age, and death. The thirteenth chapter of the 'Nirvana Sutra' speaks of thirteen forms, adding the three forms of suffering, pleasure, and indifference to these. The meaning of Samadhi is as previously stated. Liberation is the meaning of being free from bondage. Either because of relying on this, one is freed from the bondage of the truths, or because of arising this, one realizes the unconditioned liberation. Based on these two meanings, the gate of liberation is called the gate of liberation. Or the essence is undefiled, liberation is the gate. Third, pointing out the essence: Only meditative absorption is taken as the essence. Although these are also present in the stages of hearing and thinking, meditative absorption is more superior. Or taking concentration and wisdom as the nature, in liberation, these two are more superior. The corresponding four aggregates, the associated five aggregates. Fourth, what is encompassed by the three wisdoms: All pervade the three wisdoms, pervading the mundane and supramundane wisdoms of hearing, thinking, and cultivation.
加行后得二智理通。次前文中。說境同行別。故根本智亦具三行。義別說三。非三別時起 五十六行相攝者。略有八門不同 一依小論。謂空攝二行。無愿攝十行。無相攝四行。此說不于有為愿求故 二依瑜伽。次前文曉了果中。空如前。無愿六。無相八。又七十四。釋三性中。由遍計所執性。立空解脫門。由依他起性。立無愿解脫門。由圓成實性。立無相解脫門。唯識亦言。隨相各一。空無愿相如次應知 又說無漏心等。容二性攝。眾緣生故。攝屬依他。無顛倒故。圓成實攝。故道四行亦通無相 三依此初文。道四非三攝。二十八亦言。所知有二。有及非有。依非有立空。有有二種。一有為。二無為。三界所繫名有為。依立無愿解脫門。諸涅槃名無為。依立無相解脫門。故知道四。非三所攝。五十五亦言。空攝二行。無愿攝六行。無相攝四行。道諦諸行。是清凈因。非三門攝。非有漏故。非無愿 四依顯揚第四說。三門如前。五十五說。然道四通三行。彼云。緣智空道。作道如行出行。此亦是空行。緣智無相道。作道如行出行。此亦是無相。緣智無愿道。作道如行出行。此亦是無願行。此意說言。緣空道作空行等。即是空無相無願行。故道四行理通三門 五依七十二。空攝十六行。謂苦集滅道各四。皆無我故。彼云
【現代漢語翻譯】 現代漢語譯本 加行之後，通過兩種智慧可以通達真理。接下來的前文中，講述了所觀境界、修行方法和修行階段的差別，因此根本智也具備三種修行方式。因為意義不同而分為三種，並非三種同時生起。五十六種行相的相互包含，大致有八個方面不同： 第一種是依據《小論》的說法，空性包含兩種行相，無愿包含十種行相，無相包含四種行相。這是因為不對於有為法生起愿求。 第二種是依據《瑜伽師地論》，在之前解釋曉了果位時，空性如前所述，無愿包含六種，無相包含八種。另外，第七十四卷解釋三種自性時，由遍計所執性，建立空解脫門；由依他起性，建立無愿解脫門；由圓成實性，建立無相解脫門。《唯識論》也說，隨其所應，空、無愿、無相依次對應。又說無漏心等，可以被兩種自性包含，因為是眾緣所生，所以屬於依他起性；因為沒有顛倒，所以屬於圓成實性。因此，道諦的四種行相也通於無相。 第三種是依據本文最初的說法，道諦的四種行相不被三種解脫門包含。第二十八卷也說，所知有兩種：有和非有。依據非有，建立空解脫門；有有兩種：有為和無為。三界所繫稱為有為，依據有為，建立無愿解脫門；諸涅槃稱為無為，依據無為，建立無相解脫門。因此可知，道諦的四種行相不被三種解脫門包含。第五十五卷也說，空性包含兩種行相，無愿包含六種行相，無相包含四種行相。道諦的各種行相，是清凈的因，不被三種解脫門包含，因為不是有漏法，所以不是無愿。 第四種是依據《顯揚聖教論》第四卷的說法，三種解脫門如前所述。第五十五卷說，然而道諦的四種行相通於三種解脫門。其中說，緣于智慧的空道，作道如行、出行，這也是空行；緣于智慧的無相道，作道如行、出行，這也是無相行；緣于智慧的無愿道，作道如行、出行，這也是無願行。這裡的意思是說，緣于空道而作空行等，就是空、無相、無願行。因此，道諦的四種行相在道理上通於三種解脫門。 第五種是依據第七十二卷的說法，空性包含十六種行相，即苦、集、滅、道各四種，都是因為無我。其中說
【English Translation】 English version After the stage of application (加行, Jiaxing), one can understand the truth through the two wisdoms. In the preceding text, the differences in the object of observation, methods of practice, and stages of practice are discussed. Therefore, fundamental wisdom (根本智, Genben Zhi) also possesses three modes of practice. They are divided into three because of their different meanings, not because the three arise simultaneously. The mutual inclusion of the fifty-six aspects (行相, Xingxiang) differs in roughly eight ways: First, according to the 'Small Treatise' (小論, Xiaolun), emptiness (空, Kong) includes two aspects, desirelessness (無愿, Wu Yuan) includes ten aspects, and signlessness (無相, Wu Xiang) includes four aspects. This is because one does not generate desires for conditioned phenomena (有為法, Youwei Fa). Second, according to the 'Yoga Treatise' (瑜伽師地論, Yuqie Shidi Lun), in the previous explanation of the clear understanding of the result, emptiness is as before, desirelessness includes six, and signlessness includes eight. Furthermore, in the seventy-fourth fascicle, when explaining the three natures (三性, Sanxing), the emptiness liberation door (空解脫門, Kong Jietuo Men) is established based on the nature of pervasive discrimination (遍計所執性, Bianji Suozhi Xing); the desirelessness liberation door (無愿解脫門, Wu Yuan Jietuo Men) is established based on the nature of dependence on others (依他起性, Yitaqi Xing); and the signlessness liberation door (無相解脫門, Wu Xiang Jietuo Men) is established based on the nature of perfect accomplishment (圓成實性, Yuanchengshi Xing). The 'Consciousness-Only Treatise' (唯識論, Weishi Lun) also states that emptiness, desirelessness, and signlessness should be understood to correspond in order. It is also said that undefiled mind (無漏心, Wulou Xin) and so on can be included in two natures because they arise from numerous conditions, they belong to the nature of dependence on others; because they are without inversion, they belong to the nature of perfect accomplishment. Therefore, the four aspects of the path (道諦, Daodi) also connect to signlessness. Third, according to the initial statement in this text, the four aspects of the path are not included in the three liberation doors. The twenty-eighth fascicle also states that there are two types of knowable objects: existence and non-existence. Based on non-existence, the emptiness liberation door is established; there are two types of existence: conditioned and unconditioned. That which is bound by the three realms (三界, Sanjie) is called conditioned, and based on the conditioned, the desirelessness liberation door is established; the various Nirvanas (涅槃, Niepan) are called unconditioned, and based on the unconditioned, the signlessness liberation door is established. Therefore, it can be known that the four aspects of the path are not included in the three liberation doors. The fifty-fifth fascicle also states that emptiness includes two aspects, desirelessness includes six aspects, and signlessness includes four aspects. The various aspects of the path are the cause of purity and are not included in the three doors because they are not defiled and therefore not desirelessness. Fourth, according to the fourth fascicle of the 'Exposition of the Holy Teachings' (顯揚聖教論, Xianyang Shengjiao Lun), the three doors are as described before. The fifty-fifth fascicle states that the four aspects of the path connect to the three liberation doors. It says that when one cultivates the path of emptiness based on wisdom, the practice of the path is like going out on the path, and this is also the practice of emptiness; when one cultivates the path of signlessness based on wisdom, the practice of the path is like going out on the path, and this is also the practice of signlessness; when one cultivates the path of desirelessness based on wisdom, the practice of the path is like going out on the path, and this is also the practice of desirelessness. The meaning here is that practicing the path of emptiness based on the path of emptiness, and so on, is the practice of emptiness, signlessness, and desirelessness. Therefore, the four aspects of the path are logically connected to the three doors. Fifth, according to the seventy-second fascicle, emptiness includes sixteen aspects, namely the four aspects of suffering (苦, Ku), accumulation (集, Ji), cessation (滅, Mie), and path, all because of no-self (無我, Wuwo). It says
。五法中相通三種。真如正智亦空境故。無愿攝八行。苦集各四。相通三種。一切有漏皆不願故。名及分別。是空無愿境故。無相攝四行。雖于相等亦有無相行。唯觀滅諦故。即六十九說。空解脫門。攝八智法類。四諦並盡無生。無愿攝六智法類。苦集並盡無生。無相攝五智法類。滅盡無生智 六依八十六。十六行皆空行。苦二行是無願行。謂無常苦滅四行。是無相行。彼說。由三解脫門增上力故。建立四種法嗢拖南。依無愿。立一切行無常一切行苦。依空。立一切法無我。依無相。立涅槃寂靜。依四略集。故作是說。不違余門 七空非十六行。緣二我無。非緣諦故。無愿攝十二。無相攝四。或無愿攝八。無相亦八。依他圓成。兩門體故。七十四說。三解脫門。如次。觀遍計所執等故。八十六行皆通三行。一無分別智中。義說十六行。義說三解脫門。互相攝故。即此前說行別境同。唯識亦言。三解脫門所行境界。與三性相攝。理實皆通故。如是略說。八文不同。所望義別。理不相違。諸有智者。更矚異文。應隨義釋。不勞彈詰 六依地分別者。有漏者。十一地。謂欲界。初近分。中間。並八根本定上。七近分。非有此觀。行解狹故。無漏者。通十地。除欲界 七依身份別者。有漏無漏二十六行。通三界身。並容得起
【現代漢語翻譯】 現代漢語譯本：五法中，空、無愿、無相三種解脫門互相共通。真如和正智也是空的境界。無愿解脫門涵蓋八種行相，即苦諦和集諦各有四種行相，它們之間共通三種行相。因為一切有漏法都不令人滿意，所以稱為『無愿』。『名』和『分別』是空和無愿的境界。無相解脫門涵蓋四種行相。雖然在『相等』中也有無相行，但它主要觀察滅諦。這就是六十九頌所說的。空解脫門涵蓋八種智慧法類，包括四諦和滅盡無生智。無愿解脫門涵蓋六種智慧法類，包括苦諦和集諦的滅盡無生智。無相解脫門涵蓋五種智慧法類，包括滅盡無生智。 六依八十六頌所說，十六行相都是空行。苦諦的兩種行相是無願行，即無常和苦。滅諦的四種行相是無相行。他們說，由於三種解脫門的增上力，建立了四種法嗢拖南（法之綱要）。依據無愿，建立『一切行無常』和『一切行苦』。依據空，建立『一切法無我』。依據無相，建立『涅槃寂靜』。依據四種略集，所以這樣說，不違背其他法門。 七、空解脫門並非十六行相，它緣於二我（人我和法我）的空無，而不是緣於四諦。無愿解脫門涵蓋十二種行相，無相解脫門涵蓋四種行相。或者無愿解脫門涵蓋八種行相，無相解脫門也涵蓋八種行相，這是依據依他起性和圓成實性這兩種體性。七十四頌說，三種解脫門依次觀察遍計所執性等。 八、十六行相都共通於三種行相。在一種無分別智中，從意義上說有十六行相，從意義上說有三種解脫門，它們互相涵蓋。就像前面所說，行相不同，境界相同。唯識學也說，三種解脫門所行的境界與三自性互相涵蓋，實際上都是共通的。像這樣簡略地說，八種說法不同，所希望的意義也不同，但道理上並不互相違背。各位有智慧的人，更應該注意不同的經文，應該隨著意義來解釋，不要輕易地批評指責。 六、依據地來分別，有漏的行相在十一地中存在，即欲界、初禪的近分定、中間定，以及八根本定之上的七近分定。這些地方沒有這種觀行，因為行解狹隘。無漏的行相通於十地，除了欲界。 七、依據身來分別，有漏和無漏的二十六種行相，通於三界之身，並且能夠生起。
【English Translation】 English version: Among the five dharmas, the three doors of liberation—emptiness (空, śūnyatā), wishlessness (無愿, apraṇihita), and signlessness (無相, animitta)—are mutually interconnected. Suchness (真如, tathatā) and correct wisdom (正智, samyag-jñāna) are also realms of emptiness. The wishlessness door encompasses eight aspects, namely, the four aspects of suffering (苦, duḥkha) and the four aspects of origination (集, samudaya), with three aspects in common. Because all conditioned (leaky, 有漏) dharmas are unsatisfactory, they are called 'wishless.' 'Name' (名, nāma) and 'discrimination' (分別, vikalpa) are realms of emptiness and wishlessness. The signlessness door encompasses four aspects. Although there is also signlessness practice in 'equality' (相等), it mainly observes the cessation truth (滅諦, nirodha-satya). This is what the sixty-ninth verse says. The emptiness door encompasses eight wisdom dharma categories, including the four truths (四諦, catvāri-ārya-satyāni) and the extinction of birth (滅盡無生智, nirodha-jñāna). The wishlessness door encompasses six wisdom dharma categories, including the extinction of birth of suffering and origination. The signlessness door encompasses five wisdom dharma categories, including the extinction of birth. As stated in the eighty-sixth verse, all sixteen aspects are emptiness practices. The two aspects of suffering are wishlessness practices, namely, impermanence (無常, anitya) and suffering. The four aspects of cessation are signlessness practices. They say that due to the increasing power of the three doors of liberation, four dharma udānas (法嗢拖南, summaries of the Dharma) are established. Based on wishlessness, 'all conditioned things are impermanent' and 'all conditioned things are suffering' are established. Based on emptiness, 'all dharmas are without self' (無我, anātman) is established. Based on signlessness, 'Nirvana is quiescent' (涅槃寂靜, nirvāṇa-śānti) is established. Based on the four brief collections, this is said, without contradicting other Dharma gates. Seven, the emptiness door is not the sixteen aspects; it is based on the emptiness of the two selves (人我, pudgala-ātman and 法我, dharma-ātman), not based on the four truths. The wishlessness door encompasses twelve aspects, and the signlessness door encompasses four aspects. Or the wishlessness door encompasses eight aspects, and the signlessness door also encompasses eight aspects; this is based on the two natures of dependent origination (依他起性, paratantra-svabhāva) and perfect accomplishment (圓成實性, pariniṣpanna-svabhāva). The seventy-fourth verse says that the three doors of liberation successively observe the completely imputed nature (遍計所執性, parikalpita-svabhāva), etc. Eight, all sixteen aspects are common to the three practices. In one non-discriminating wisdom (無分別智, nirvikalpa-jñāna), in terms of meaning, there are sixteen aspects, and in terms of meaning, there are three doors of liberation; they encompass each other. Just as previously stated, the aspects are different, but the realms are the same. Yogācāra (唯識學) also says that the realms practiced by the three doors of liberation encompass the three natures; in reality, they are all common. Speaking briefly like this, the eight statements are different, and the meanings hoped for are also different, but in principle, they do not contradict each other. All wise people should pay more attention to the different texts and should interpret them according to the meaning, without easily criticizing or blaming. Six, according to the differentiation by grounds (地, bhūmi), conditioned aspects exist in the eleven grounds, namely, the desire realm (欲界, kāma-dhātu), the preliminary concentration (近分, upacāra) of the first dhyana (初禪), the intermediate dhyana (中間), and the seven preliminary concentrations above the eight fundamental dhyanas (八根本定). These places do not have this practice because the practice and understanding are narrow. Unconditioned aspects are common to the ten grounds, except for the desire realm. Seven, according to the differentiation by bodies (身, kāya), the twenty-six conditioned and unconditioned aspects are common to the bodies of the three realms (三界, tri-dhātu), and they can arise.
八重三等持。雖無文說。理亦通有。然非唯無學不時解脫起。異生有學。亦能起故。不唯有漏。亦通無漏。故顯揚第四說。道諦四行。通三解脫門。即三等持重緣之行。是無漏故。如理應知。今此論文。自列三別相。及釋前後妨難不同。並前合以十門分別。
論云唯除無漏諸三摩地者。此說感生。上地三摩地。無漏不生故除之也。
第三段。釋小大無量三摩地。文有三。第三釋無量中。文有四。初釋無量義。次釋修無量方便經。三釋四無量行相差別。四釋無量差別經。
此中大心三摩地者。即第二段。釋修無量方便經。中復有四。初總牒經。次釋無量三摩地等義。三釋勝劣唯二等義。四釋初二定等光明差別。其無量者。即是大心。前方便名大心。后成滿時名無量 想諸天光生勝解等故者。此說菩薩等。先得初定。欲令極凈四無量滿。更修此因。初修光明遍一樹下。名之為劣。后乃至大地大海邊際。名之為勝。三釋勝劣唯二等義。有四重。初釋作意得成唯二。謂隨勝解分齊施設故。如一樹下勝解分齊。作意施設名劣。乃至大海邊際。作意施設名勝。如是展轉。乃至一州名勝。皆由勝解施設分齊二。作意二故。定成唯二。定成唯二故。第三所感果法行成唯二。行成唯二故。第四于當得果施設有情。勝劣
【現代漢語翻譯】 現代漢語譯本：八重三等持（Samādhi，專注），雖然沒有明確的經文說明，但從道理上來說也是存在的。然而，它並非只有無學（Arhat，阿羅漢）才能在不時解脫時生起，異生（凡夫）和有學（正在修行的聖者）也能夠生起。它也不僅僅是有漏（受煩惱影響的）的，也包括無漏（不受煩惱影響的）。因此，《顯揚聖教論》第四卷說，道諦（通往解脫的道路）的四種行相，貫通三種解脫門（空、無相、無愿），也就是三重緣起的行相，因為它是無漏的。應該如理如實地瞭解。現在這篇論文，自己列出了三種不同的相，以及解釋了前後妨難的不同，並與前面的內容合併，用十個方面來分別說明。
論中說『唯除無漏諸三摩地』，這是指感生上地（更高禪定境界）的三摩地，因為無漏的三摩地不會感生，所以排除在外。
第三段，解釋小、大、無量三摩地。這段文字分為三部分。第三部分解釋無量三摩地，又分為四部分。首先解釋無量的含義，其次解釋修無量方便經，第三解釋四無量心（慈、悲、喜、舍）的行相差別，第四解釋無量差別經。
這裡所說的大心三摩地，就是第二段解釋修無量方便經。其中又分為四部分。首先總括經文，其次解釋無量三摩地等的含義，第三解釋勝劣唯二等的含義，第四解釋初禪和二禪等的光明差別。其中的『無量』，就是指『大心』。前期的方便行名為『大心』，後期成就圓滿時名為『無量』。『想諸天光生勝解等故』，這是說菩薩等，先得到初禪，想要使極凈的四無量心圓滿，所以進一步修習這個因。最初修習光明遍照一棵樹下，稱為『劣』，後來乃至遍照大地大海邊際，稱為『勝』。第三部分解釋勝劣唯二等的含義，有四重含義。首先解釋作意（專注）得成只有兩種，就是隨著勝解（殊勝的理解）的程度來施設。比如在一棵樹下勝解的程度，作意施設名為『劣』，乃至大海邊際，作意施設名為『勝』。像這樣輾轉，乃至一州名為『勝』，都是由於勝解施設的程度不同，作意也不同，所以禪定成就只有兩種。禪定成就只有兩種，所以第三所感得的果法行成就也只有兩種。行成就只有兩種，所以第四對於當來所得的果報，施設於有情，也有勝劣之分。
【English Translation】 English version: The eightfold threefold Samādhi (concentration). Although there is no explicit textual explanation, it is logically consistent. However, it is not only Arhats (those beyond learning) who can arise from non-temporal liberation, but also ordinary beings and those still learning can arise from it. It is not only defiled (influenced by afflictions) but also includes undefiled (uninfluenced by afflictions). Therefore, the fourth volume of the Śūnyatā-sampādana says that the four aspects of the Truth of the Path (the way to liberation) penetrate the three doors of liberation (emptiness, signlessness, wishlessness), which are the aspects of threefold dependent origination, because they are undefiled. It should be understood according to reason and reality. Now, this treatise itself lists three different aspects, and explains the differences in the preceding and subsequent obstacles, and combines them with the previous content, using ten aspects to explain them separately.
The treatise says 'Except for the undefiled Samādhis,' which refers to the Samādhis that generate rebirth in higher realms, because undefiled Samādhis do not generate rebirth, so they are excluded.
The third section explains the small, large, and immeasurable Samādhis. This text is divided into three parts. The third part explains the immeasurable Samādhi, which is further divided into four parts. First, it explains the meaning of immeasurable, second, it explains the Cultivating Immeasurable Means Sutra, third, it explains the differences in the aspects of the Four Immeasurables (loving-kindness, compassion, joy, equanimity), and fourth, it explains the Immeasurable Differences Sutra.
The large-minded Samādhi mentioned here is the second section explaining the Cultivating Immeasurable Means Sutra. It is further divided into four parts. First, it summarizes the sutra text, second, it explains the meaning of immeasurable Samādhi, etc., third, it explains the meaning of superior and inferior only two, etc., and fourth, it explains the differences in the light of the first and second dhyanas (meditative states), etc. The 'immeasurable' refers to the 'large-minded'. The preliminary expedient practice is called 'large-minded', and the later stage of accomplishment and fulfillment is called 'immeasurable'. 'Thinking of the light of the devas (gods) and generating superior understanding, etc.' This refers to Bodhisattvas, etc., who first attain the first dhyana and want to perfect the extremely pure Four Immeasurables, so they further cultivate this cause. Initially, cultivating the light to shine throughout a tree is called 'inferior', and later, even to shine throughout the edge of the earth and the great ocean, is called 'superior'. The third part explains the meaning of superior and inferior only two, etc., which has four layers of meaning. First, it explains that the accomplishment of attention is only two, which is established according to the extent of superior understanding. For example, the extent of superior understanding under a tree, the establishment of attention is called 'inferior', and even to the edge of the great ocean, the establishment of attention is called 'superior'. In this way, even to a continent is called 'superior', all due to the different extent of the establishment of superior understanding, and the attention is also different, so the accomplishment of Samādhi is only two. Since the accomplishment of Samādhi is only two, the accomplishment of the resulting Dharma (teachings) is also only two. Since the accomplishment of practice is only two, the establishment of sentient beings in the fruits to be obtained in the future also has superior and inferior differences.
成二。
第三無量行相差別中。如菩薩藏經第七。涅槃第十五。十地經第五。瑜伽第三十四。顯揚第四。對法第十三。佛地論第五等釋。至菩薩地中。廣明門義。
於三有情中。別起為初三。總緣為后一。于無苦無樂。與樂作意者。慈悲喜三。如次配也。
總於此三欲與樂等為欲令彼不樂思慕不染污作意等者。此釋舍行相。即以前三有情為境。無苦無樂有情。癡增上故。多樂思慕生死苦集。迷於境界。先與樂已。今欲令彼不樂。思量樂慕。迷醉生死苦集。舍其癡故。有苦有情。多生瞋恚。先拔苦已。今欲令彼不生瞋恚。有樂有情。多生貪慾。先不生嫉。樂其不離。為欲令彼不起貪慾。於三有情。勸舍三種。起此不染污作意。四十四說。菩薩即于無苦無樂有苦有樂三種有情。隨其次第。發起遠離癡瞋貪惑增上意樂。普緣十方。是名為舍。顯揚論說。慈以無瞋。悲以不害。喜以不嫉。涅槃亦言。慈除奪命瞋。悲除鞭撻瞋。喜除不樂。大智度論說。前三種無瞋為體。與此論同。俱性無瞋故。涅槃又言。慈斷貪慾者。慳樂不與說名貪慾。緣自樂生。斷眾生命。說名為瞋。今不斷命。說名無瞋。無貪緣樂生。無瞋緣有情起。故修慈者。定斷貪瞋。前第十一。及顯揚論。涅槃經。皆言舍除貪慾瞋恚。無貪無瞋二
【現代漢語翻譯】 現代漢語譯本 二、
第三無量行相差別，如《菩薩藏經》第七、《涅槃經》第十五、《十地經》第五、《瑜伽師地論》第三十四、《顯揚聖教論》第四、《對法論》第十三、《佛地論》第五等解釋。在《菩薩地》中，詳細闡明了『門』的含義。
對於三類有情（sattvas，眾生）——分別生起為最初的三種（慈、悲、喜），總括緣取為最後一種（舍）。對於無苦無樂的有情，給予快樂的作意，依次對應慈、悲、喜。
總的來說，對於這三種『欲與樂』等，是爲了令他們不樂於思慕、不染污的作意等。這是解釋舍的行相。即以前面的三種有情為對象。對於無苦無樂的有情，因為愚癡（moha）增上，大多思慕生死苦集，迷惑于境界。先給予快樂之後，現在想要讓他們不再樂於思量愛慕，迷醉於生死苦集，捨棄他們的愚癡。對於有苦的有情，大多生起嗔恚（dosa）。先拔除痛苦之後，現在想要讓他們不生起嗔恚。對於有樂的有情，大多生起貪慾（raga）。先不生起嫉妒，樂於他們不分離。爲了讓他們不起貪慾，對於三種有情，勸舍三種（煩惱），生起這種不染污的作意。《四十四》中說，菩薩對於無苦無樂、有苦、有樂三種有情，隨其次第，發起遠離愚癡、嗔恚、貪慾惑增上的意樂，普遍緣取十方，這叫做舍。《顯揚聖教論》說，慈以無嗔為體，悲以不害為體，喜以不嫉為體。《涅槃經》也說，慈能去除奪命的嗔恚，悲能去除鞭撻的嗔恚，喜能去除不快樂。《大智度論》說，前三種（慈、悲、喜）以無嗔為體，與此論相同，都是無嗔的體性。 《涅槃經》又說，慈能斷除貪慾，慳吝快樂不給予叫做貪慾，緣于自己的快樂而生，斷眾生命叫做嗔恚，現在不斷命，叫做無嗔。無貪緣于快樂而生，無嗔緣于有情而起，所以修慈的人，必定斷除貪嗔。前面第十一，以及《顯揚聖教論》、《涅槃經》，都說舍能去除貪慾嗔恚，無貪無嗔二者。
【English Translation】 English version Section 2.
The third immeasurable aspect differentiation, as explained in the seventh chapter of the Bodhisattva-pitaka Sutra (Bodhisattva-pitaka Sutra), the fifteenth chapter of the Nirvana Sutra (Nirvana Sutra), the fifth chapter of the Ten Bhumi Sutra (Ten Bhumi Sutra), the thirty-fourth chapter of the Yogacarabhumi-sastra (Yogacarabhumi-sastra), the fourth chapter of the Asanga's Compendium of Abhidharma (Asanga's Compendium of Abhidharma), the thirteenth chapter of the Abhidharma-samuccaya (Abhidharma-samuccaya), and the fifth chapter of the Buddhabhumi Sutra Sastra (Buddhabhumi Sutra Sastra), etc. In the Bodhisattva-bhumi, the meaning of 'gate' is explained in detail.
Regarding the three types of sentient beings (sattvas), separately arising as the first three (loving-kindness, compassion, joy), and collectively taking as the last one (equanimity). For sentient beings who are neither suffering nor happy, the intention of giving happiness corresponds to loving-kindness, compassion, and joy in that order.
Generally speaking, regarding these three 'desires to give happiness,' etc., it is to make them not delight in longing, and to have undefiled intentions, etc. This is an explanation of the aspect of equanimity. That is, taking the previous three types of sentient beings as objects. For sentient beings who are neither suffering nor happy, because of the increase of ignorance (moha), they mostly long for the suffering and accumulation of samsara, and are deluded by the realm. After first giving happiness, now wanting to make them no longer delight in thinking and longing, and being intoxicated by the suffering and accumulation of samsara, abandoning their ignorance. For sentient beings who are suffering, they mostly generate anger (dosa). After first removing suffering, now wanting to make them not generate anger. For sentient beings who are happy, they mostly generate greed (raga). First not generating jealousy, and delighting in their not being separated. In order to make them not arise greed, for the three types of sentient beings, encouraging the abandonment of the three (afflictions), and generating this undefiled intention. In the Forty-four, it says that Bodhisattvas, for the three types of sentient beings who are neither suffering nor happy, suffering, and happy, in that order, generate the intention of delighting in being far from the increase of ignorance, anger, and greed, and universally taking the ten directions as objects, this is called equanimity. The Asanga's Compendium of Abhidharma says that loving-kindness has no anger as its essence, compassion has no harm as its essence, and joy has no jealousy as its essence. The Nirvana Sutra also says that loving-kindness removes the anger of taking life, compassion removes the anger of whipping, and joy removes unhappiness. The Mahaprajnaparamita-sastra says that the first three (loving-kindness, compassion, joy) have no anger as their essence, which is the same as this treatise, both being of the nature of no anger. The Nirvana Sutra also says that loving-kindness cuts off greed, being stingy with happiness and not giving it is called greed, arising from one's own happiness, and cutting off the lives of sentient beings is called anger, now not cutting off life is called no anger. No greed arises from happiness, and no anger arises from sentient beings, therefore, those who cultivate loving-kindness will definitely cut off greed and anger. The previous eleventh, as well as the Asanga's Compendium of Abhidharma and the Nirvana Sutra, all say that equanimity can remove greed and anger, both no greed and no anger.
法為性。下第十四。舍除貪慾。大智度論說。即無貪。此及三十四中。三善根為性。智度論等。依緣捨己樂。施與他人。故體無貪。涅槃亦言。自捨己樂。施與他人。是名大舍。順違二生。多起貪恚。平等勸除。相增說舍。涅槃經等二法為性。法界有情。總為三聚。平等行舍。故以三善而為自性。各據一義。理不相違也。
第四大段。經言以慈俱行心等者。釋四無量差別。經文有三。初釋通經。次問答辨因釋別經。后結成聖行。初文有十句利益安樂 一切無量所顯示者。四無量中。皆有二故。四十四言。初三安樂后一利益者。彼說初三與世間現益。名安樂。后一與出世后益。名利益。故二差別。此依四種俱。能拔苦與樂。並通能與智福小大果故。俱名利益 無怨無敵無惱害。意語身業。如次配之。
然問答因釋前經中。此說四無量。三乘外道通修。唯依色四靜慮。行相寬故。慈憶念第三定。悲憶念空處等。而修習之。非入空處等定。修四無量。若諸菩薩。廣慧聲聞。依見色心了一切法。修四無量。理雖不遮。未見誠說 無所有處無漏心地最為後邊者。此依明利斷惑無漏。非遊觀者通有頂故 如是一切皆是聖行等者。依殊勝行唯聖能修。若無漏者。覺分俱行。若有漏者。二乘等起。覺分前後。有用俱行。引
【現代漢語翻譯】 現代漢語譯本：『法為性』。下第十四。舍除貪慾。《大智度論》說，即無貪。此及三十四中，三善根為性。《智度論》等，依緣捨己樂，施與他人，故體無貪。《涅槃經》亦言，自捨己樂，施與他人，是名大舍。順違二生，多起貪恚，平等勸除，相增說舍。《涅槃經》等二法為性。法界有情，總為三聚，平等行舍，故以三善而為自性。各據一義，理不相違也。
第四大段。經言『以慈俱行心』等者，釋四無量差別。經文有三。初釋通經，次問答辨因釋別經，后結成聖行。初文有十句『利益安樂，一切無量所顯示』者。四無量中，皆有二故。四十四言，初三安樂后一利益者。彼說初三與世間現益，名安樂。后一與出世后益，名利益。故二差別。此依四種俱，能拔苦與樂，並通能與智福小大果故，俱名利益。『無怨無敵無惱害』，意語身業，如次配之。
然問答因釋前經中，此說四無量，三乘外道通修，唯依色四靜慮，行相寬故。慈憶念第三定，悲憶念空處等，而修習之。非入空處等定，修四無量。若諸菩薩（Bodhisattvas），廣慧聲聞（Śrāvakas），依見色心了一切法，修四無量，理雖不遮，未見誠說。『無所有處無漏心地最為後邊』者，此依明利斷惑無漏，非遊觀者通有頂故。『如是一切皆是聖行』等者，依殊勝行唯聖能修。若無漏者，覺分俱行。若有漏者，二乘等起，覺分前後。有用俱行，引
【English Translation】 English version: 'Dharma as its nature.' Below, the fourteenth. Abandoning greed and desire. The Mahāprajñāpāramitāśāstra says, it is non-greed. In this and the thirty-fourth, the three good roots are its nature. The Mahāprajñāpāramitāśāstra and others, based on the condition of relinquishing one's own pleasure to give to others, therefore its essence is non-greed. The Nirvana Sutra also says, 'Relinquishing one's own pleasure to give to others, this is called great giving.' Following and opposing two kinds of births, often giving rise to greed and anger, equally encouraging removal, mutually increasing and speaking of giving. The Nirvana Sutra and others, two dharmas as its nature. Sentient beings in the Dharma realm, in total are three groups, equally practicing giving, therefore using the three good roots as its self-nature. Each based on one meaning, the principles do not contradict each other.
The fourth major section. The sutra says, 'With a mind accompanied by loving-kindness,' etc., explaining the differences of the four immeasurables. There are three parts to the sutra text. First, explaining the general sutra; second, answering questions to distinguish the causes and explaining the specific sutra; and third, concluding as holy conduct. The first text has ten sentences, 'Benefit and happiness, displayed by all immeasurables.' Among the four immeasurables, all have two aspects. Forty-fourth says, the first three are happiness, the last one is benefit. It says the first three give present benefit to the world, called happiness. The last one gives future benefit beyond the world, called benefit. Therefore, there are two differences. This is based on the four kinds together, able to remove suffering and give happiness, and also able to give the results of wisdom and merit, small and large, therefore all are called benefit. 'Without resentment, without enmity, without harm,' corresponding to intention, speech, and bodily action, in that order.
However, in the question and answer explaining the previous sutra, this says the four immeasurables are commonly cultivated by the three vehicles and non-Buddhists, only relying on the four dhyanas of the form realm, because the characteristics are broad. Loving-kindness remembers the third dhyana, compassion remembers the realm of emptiness, etc., and cultivates them. It is not entering the samadhi of the realm of emptiness, etc., to cultivate the four immeasurables. If all the Bodhisattvas (Bodhisattvas), Śrāvakas (Śrāvakas) of vast wisdom, relying on seeing the mind of form and understanding all dharmas, cultivate the four immeasurables, although the principle does not prohibit it, I have not seen sincere statements. 'The realm of nothingness, the unconditioned mind ground is the very last,' this is based on the unconditioned that is clear and sharp in severing delusions, not those who wander and observe, because it universally has the peak of existence. 'Like this, all are holy conduct,' etc., based on the superior conduct that only the holy can cultivate. If it is unconditioned, it is accompanied by the factors of enlightenment. If it is conditioned, the two vehicles arise together, the factors of enlightenment are before and after. There is useful accompaniment, leading.
覺分覺分引。由此亦名聖行。
一分具分修中。文有二。初別釋二修。后釋定難。初一分修。思光明相。如初解脫思惟色相。如第二解脫。具思惟二。如凈解脫未成滿時。
釋定難文有二。初標。次釋。釋文有三。初問答詰難。次此中最初下。別釋十一難相。后如是諸難下。結成障相。因緣者。定所依因。定所依緣。即修定方便等 十一難者。一疑生顛倒難。于光明相不善知故。便覺有疑是也。初見光明不善知故。此是何光。從何所生。故疑倒故 二方便緩故有不作意下。是不欲作意難。不欲作意觀前定境光明相故。亦名無念定相難 三由不善守根門等故者下。粗重睡眠難。亦名貪等煩惱難。不守根門故縱馳散。身起粗重。多習睡眠。或由不守根門。生貪等惑 四惑多覺悟便增睡眠等者下。多生思覺難。亦名不定難。由多思覺增行惛睡。不見定境眾色光明。數睡長養。見眾色故。
五為此二事極作功用等下。增減不等難。精進太過力便不達。退生疲極所欲不成 如急捉持釋鸚鳥者。如捉水。飛鳥。急捉即疲極。緩捉即飛去。其性懆急持之甚勞。偏以為喻 六彼唯思求光明之相等下。粗生喜躍難。思求光明更便見色。光明與色一時俱見。希一得二。故生粗喜 七遍於諸方欻然並見等下。遍生怖畏難。
【現代漢語翻譯】 現代漢語譯本 『覺分覺分』（Bodhipaksa, 菩提分）引出。由此也稱為『聖行』（Arya-marga, 聖道）。
在『一分具分修』中，文分兩部分。首先分別解釋兩種修行，然後解釋『定難』（Samadhi obstacles, 定障）。首先是『一分修』，思維光明的相狀，如同初解脫時思維色相，如同第二解脫。具足思維兩種，如同『凈解脫』（Subha-vimoksha, 凈解脫）未成就圓滿時。
解釋『定難』的文分兩部分。首先是標示，其次是解釋。解釋的文分三部分。首先是問答詰難，其次是『此中最初』以下，分別解釋十一種『難相』（obstacles, 障礙），最後是『如是諸難』以下，總結成為障礙的相狀。『因緣』（Hetu-pratyaya, 因緣）是指定的所依之因，定的所依之緣，也就是修定的方便等。
十一種『難』（obstacles, 障礙）是：一、『疑生顛倒難』（doubt and inverted views, 疑生顛倒障），因為對光明的相狀不善於瞭解的緣故，便覺得有疑慮，就是這樣。初見光明，因為不善於瞭解的緣故，心想這是什麼光？從哪裡產生的？因此產生疑惑顛倒的緣故。二、『方便緩故有不作意』以下，是『不欲作意難』（unwillingness to apply effort, 不欲作意障），不想要作意觀察之前的定境光明相的緣故，也稱為『無念定相難』（lack of mindfulness in samadhi, 無念定相障）。三、『由不善守根門等故者』以下，是『粗重睡眠難』（coarse and heavy sleepiness, 粗重睡眠障），也稱為『貪等煩惱難』（afflictions such as greed, 貪等煩惱障）。因為不守護根門的緣故，放縱馳散，身體產生粗重，多習睡眠。或者因為不守護根門，產生貪等煩惱。四、『惑多覺悟便增睡眠等者』以下，是『多生思覺難』（excessive thinking and perception, 多生思覺障），也稱為『不定難』（instability, 不定障）。因為過多思慮覺察，增長了昏沉睡眠，不見定境中的眾多色彩光明，經常睡眠滋養，見到眾多色彩的緣故。
五、『為此二事極作功用等』以下，是『增減不等難』（unequal increase and decrease of effort, 增減不等障）。精進太過，力量便不能達到，退卻則產生疲憊，所希望的不能成就。如同急速捉住鸚鵡的譬喻，如同捉水、飛鳥，急速捉住就會疲憊，緩慢捉住就會飛走，它的性情急躁，抓住它非常勞累，偏頗地用作比喻。六、『彼唯思求光明之相等』以下，是『粗生喜躍難』（coarse joy and elation, 粗生喜躍障）。思求光明，更加容易見到色彩，光明與色彩一時同時見到，希望得到一個卻得到了兩個，因此產生粗糙的喜悅。七、『遍於諸方欻然並見等』以下，是『遍生怖畏難』（pervasive fear and dread, 遍生怖畏障）。
【English Translation】 English version 『Bodhipaksa Bodhipaksa』 (覺分覺分) is introduced. Hence, it is also called 『Arya-marga』 (聖行).
In the 『one-part and complete-part practice,』 the text is divided into two parts. First, the two practices are explained separately, and then the 『Samadhi obstacles』 (定難) are explained. First is the 『one-part practice,』 contemplating the characteristics of light, just as contemplating the characteristics of form in the initial liberation, as in the second liberation. Fully contemplating both, as when the 『Subha-vimoksha』 (凈解脫) is not yet fully accomplished.
The text explaining the 『Samadhi obstacles』 is divided into two parts. First is the indication, and then the explanation. The explanation is divided into three parts. First is the question-and-answer refutation, then 『herein initially』 below, explaining the eleven types of 『obstacle characteristics』 (難相) separately, and finally 『such are these obstacles』 below, concluding as the characteristics of obstacles. 『Hetu-pratyaya』 (因緣) refers to the cause on which samadhi relies, the condition on which samadhi relies, that is, the means of practicing samadhi, and so on.
The eleven 『obstacles』 (難) are: 1. 『Doubt and inverted views obstacle』 (疑生顛倒難), because one is not good at understanding the characteristics of light, one feels doubtful, that is it. Initially seeing the light, because one is not good at understanding it, one thinks, what is this light? Where does it come from? Therefore, doubt and inverted views arise. 2. 『Because the means are slow, there is unwillingness to apply effort』 below, is the 『unwillingness to apply effort obstacle』 (不欲作意難), because one does not want to apply effort to observe the light characteristics of the previous samadhi state, it is also called the 『lack of mindfulness in samadhi obstacle』 (無念定相難). 3. 『Because one is not good at guarding the sense doors, etc.』 below, is the 『coarse and heavy sleepiness obstacle』 (粗重睡眠難), also called the 『afflictions such as greed obstacle』 (貪等煩惱難). Because one does not guard the sense doors, one indulges in wandering, the body becomes coarse and heavy, and one is accustomed to much sleep. Or because one does not guard the sense doors, afflictions such as greed arise. 4. 『When afflictions are many, awareness increases sleepiness, etc.』 below, is the 『excessive thinking and perception obstacle』 (多生思覺難), also called the 『instability obstacle』 (不定難). Because of excessive thinking and perception, dullness and sleepiness increase, one does not see the many colors and light in the samadhi state, one often sleeps and nourishes oneself, and one sees many colors.
- 『For these two matters, one exerts extreme effort, etc.』 below, is the 『unequal increase and decrease of effort obstacle』 (增減不等難). If one is too diligent, one's strength will not reach, and if one retreats, one will become exhausted, and what one hopes for will not be achieved. It is like the analogy of quickly grasping a parrot, like grasping water or a flying bird, grasping quickly will lead to exhaustion, grasping slowly will lead to it flying away, its nature is impatient, grasping it is very tiring, it is used as a biased analogy. 6. 『He only contemplates the characteristics of light, etc.』 below, is the 『coarse joy and elation obstacle』 (粗生喜躍難). Contemplating light makes it easier to see colors, light and colors are seen simultaneously, hoping to get one but getting two, therefore coarse joy arises. 7. 『Suddenly seeing everything in all directions, etc.』 below, is the 『pervasive fear and dread obstacle』 (遍生怖畏難).
卒見捉風繞身遍生惶怖。遍見不祥之相。恐怖遂生 八彼於行時或覆住時下。異境相生難 九或復因其所修習定等下。有慢想起難 十或多言論或久尋思下。多語尋思難。以言為因。多尋思故。身疲倦起。名多言難 十一若以定生光明之相等下。更思異境難。亦名不取定相難。成實論第二十二卷定難品中。亦說十一種難。名字次第。體性行相。與此稍異。義配應知。
結中。隨其所應障及因緣相者。障光明及色等境。名障所緣。障修方便。名障因緣。如前思準。
第五大段。三受俱定。隨彼地增。自餘地非有。
第六大段四修定中。初為得現法樂住方便道中等者。四根本靜慮。名現法樂住。為得此故修近分定。又根本地。未圓滿清白。修諸根本定。令得圓滿。通以有漏無漏善定為體。
為顯修習未曾得定等者。此釋難言。諸四近分及根本定。皆初修定。何故經中唯說初靜慮前方便道 故今釋言。為顯修習未曾得定。初現法樂住。未曾得故。若修上之三地。曾得種類。故略不說。俱舍二十言。舉初顯后。理實通余 當知此在能發天眼前方便道所有修定者。此第二修定。唯以四根本地修天眼通。前加行道。及無間道所有修定。此通有漏無漏 能知諸天如是名字等者。依勝趣說。實通見諸趣。有乃
【現代漢語翻譯】 現代漢語譯本：突然看見風纏繞全身，到處產生惶恐，到處看見不吉祥的景象，恐懼於是產生。
八、當他在行走時或者停住時，產生奇異的境界，這是困難。
九、或者因為他所修習的禪定等等，產生驕慢的想法，這是困難。
十、或者過多地談論，或者長久地思索，這是多語和思索的困難。因為言語是原因，過多思索的緣故，身體疲倦產生，這叫做多言的困難。
十一、如果因為禪定而產生光明等等景象，更去思索奇異的境界，這是困難。也叫做不取禪定之相的困難。《成實論》第二十二卷《定難品》中，也說了十一種困難，名字的次第，體性行相，與此稍微不同，意義配合應該知道。
總結中，隨其所應障礙以及因緣相：障礙光明以及色等境界，叫做障礙所緣；障礙修習的方便，叫做障礙因緣。如前面的思路類推。
第五大段，三種感受都與禪定相應，隨著那個地（指禪定層次）的增長，其餘的地就沒有。
第六大段，四種修定中，最初的『爲了獲得現法樂住的方便道』等等：四根本靜慮（catvāri dhyānāni，四種根本禪定），叫做現法樂住。爲了獲得這個，修習近分定（upacāra-samādhi，接近根本定的禪定）。又，根本地（mūla-bhūmi，根本禪定之境）沒有圓滿清白，修習各種根本定，令其得到圓滿。總的來說，以有漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱）的善定為體。
爲了顯示修習未曾得到的禪定等等：這是解釋難點。各種四近分定以及根本定，都是最初修習的禪定，為什麼經中只說初靜慮（prathama-dhyāna，初禪）前方便道？所以現在解釋說，爲了顯示修習未曾得到的禪定，最初的現法樂住，因為未曾得到。如果修習上面的三地，曾經得到過同類的禪定，所以省略不說。《俱舍論》第二十卷說，舉出最初的，是爲了顯示後面的，道理上實際也貫通其餘的禪定。應當知道這在能夠發起天眼（divyacakṣus，天眼通）前方便道的所有修定。這是第二種修定，只用四根本地修習天眼通。前面的加行道（prayoga-mārga，修行前的準備階段）以及無間道（ānantarya-mārga，無間斷地趨向解脫的階段）的所有修定，這貫通有漏和無漏。能夠知道諸天是這樣的名字等等：依據殊勝的去處來說，實際上貫通見到各種趣（gati，生命輪迴的去處）。有。
【English Translation】 English version: Suddenly seeing the wind entangling the whole body, everywhere producing fear and anxiety, everywhere seeing inauspicious signs, and thus fear arises.
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When he is walking or staying, strange realms arise, this is a difficulty.
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Or because of the samādhi (concentration) etc. that he is practicing, arrogant thoughts arise, this is a difficulty.
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Or excessive talking, or prolonged contemplation, these are the difficulties of excessive speech and contemplation. Because speech is the cause, and because of excessive contemplation, the body becomes fatigued, this is called the difficulty of excessive speech.
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If because of samādhi, light etc. appear, and one further contemplates strange realms, this is a difficulty. It is also called the difficulty of not taking the characteristics of samādhi. In the twenty-second chapter, 'Difficulties of Samādhi,' of the Tattvasiddhi Śāstra (成實論), eleven kinds of difficulties are also mentioned. The order of the names, the nature of the characteristics, are slightly different from this, but the meaning should be understood accordingly.
In conclusion, according to what is appropriate, the obstacles and the aspects of conditions: obstructing light and realms of form etc. is called obstructing the object; obstructing the means of practice is called obstructing the conditions. Consider it analogously to the previous reasoning.
Fifth major section: The three kinds of feelings are all associated with samādhi. As that level (referring to the level of samādhi) increases, the other levels do not have it.
Sixth major section: Among the four kinds of samādhi practice, the initial 'for the sake of obtaining the path of expedient means for dwelling in happiness in the present life' etc.: The four catvāri dhyānāni (四根本靜慮, four fundamental meditations) are called dwelling in happiness in the present life. For the sake of obtaining this, one practices upacāra-samādhi (近分定, the samādhi approaching the fundamental meditation). Furthermore, the mūla-bhūmi (根本地, fundamental ground) is not completely pure, so one practices various fundamental samādhis to make it complete. Generally speaking, it takes the form of wholesome samādhi with sāsrava (有漏, with outflows) and anāsrava (無漏, without outflows).
To show the practice of samādhi that has not been obtained etc.: This explains the difficulty. All the four upacāra-samādhi and fundamental samādhis are the initial samādhi practices. Why does the sutra only mention the path of expedient means before the prathama-dhyāna (初靜慮, first dhyāna)? Therefore, it is now explained that, to show the practice of samādhi that has not been obtained, the initial dwelling in happiness in the present life, because it has not been obtained. If one practices the three higher levels, one has obtained similar kinds of samādhi before, so it is omitted. The twentieth chapter of the Abhidharmakośa says that mentioning the initial one is to show the later ones, and in principle, it actually connects to the other samādhis. It should be known that this is in all the samādhi practices of the path of expedient means before one can generate divyacakṣus (天眼, divine eye). This is the second kind of samādhi practice, only using the four fundamental levels to practice divyacakṣus. All the samādhi practices of the preceding prayoga-mārga (加行道, path of application) and ānantarya-mārga (無間道, path of immediate consequence) connect to both with outflows and without outflows. Being able to know that the devas have such names etc.: According to the superior destination, it actually connects to seeing all the gati (趣, destinies). There is.
至廣說言故 謂得諦現觀預流果向方便道中所有修定等者。預流果向。謂真見道及相見道。前十五心皆名分別慧。為得此故。暖頂忍世第一法。加行道中。所有修定。為此修體唯是有漏為性 或為修習諸無礙解者。其無礙解名分別慧。依四靜慮等。修此方便定。是此修定體。通有漏及無漏 謂阿羅漢果方便道中所有修定者。阿羅漢果。諸漏已盡。金剛喻定。及加行道。為此修定體。此中第三與小乘異。彼說修三界諸加行善。得分別慧。分別慧體通聞思修。故成差別。初修定果現法樂住。於八定中最殊勝故。偏說為得此立初修定。前五神通。凡聖俱得。勝知勝見。唯屬天眼。導生勝故。為得於此偏立修定 初入聖位唯預流向。其果圓滿唯阿羅漢。為得初后二時勝果。偏立第三第四修定 阿羅漢果即漏盡通。雖一來不還二果之向。亦有初得。謂超果者然非決定。故略不說。
第七五聖智三摩地中有三。初標引經。次陳五智。后別釋經 自體智者。明諸無漏智之自體 補特伽羅智者。聖人所得。非凡所成。此智約人顯之。名補特伽羅智 清凈智者。除煩惱故。漏不能漏故 果智者。現法得樂住。當來得涅槃故 入出定相智者。善入出定。無忘失故。
別釋經中。有十四句 聖。無染。無執三句。是自體智 非凡
【現代漢語翻譯】 現代漢語譯本 至於廣說之言，指的是在獲得諦現觀（d諦現觀，指對四聖諦的直接體驗）的預流果向（預流果向，指修行者朝著預流果努力的階段）的方便道中所進行的所有修定等。預流果向，指的是真見道和相見道。前十五心都稱為分別慧。爲了獲得這種智慧，需要暖位、頂位、忍位和世第一法。在加行道中，所有修定都是爲了這個目的。這種修定的本體本質上是有漏的。 或者爲了修習諸無礙解（無礙解，指對佛法真理通達無礙的智慧）的人，其無礙解被稱為分別慧。依據四靜慮等，修習這種方便定。這種修定的本體，既可以是有漏的，也可以是無漏的。指的是在阿羅漢果（阿羅漢果，指斷盡一切煩惱，達到解脫的果位）的方便道中所進行的所有修定。阿羅漢果，指的是諸漏已盡。金剛喻定，以及加行道。這種修定的本體。其中第三種修定與小乘不同，小乘認為修習三界（三界，指欲界、色界、無色界）的所有加行善，可以獲得分別慧。分別慧的本體包括聞、思、修。因此形成了差別。初修定的果報是現法樂住（現法樂住，指在當下體驗到的快樂和安寧），在八定（八定，指四禪定和四空定）中最為殊勝，因此特別說是爲了獲得這種果報而設立初修定。前五神通（五神通，指天眼通、天耳通、他心通、宿命通、神足通），凡夫和聖人都可能獲得。勝知勝見，只屬於天眼。因為天眼能夠引導眾生。爲了獲得這種能力，特別設立修定。 初入聖位，只有預流向。其果位圓滿，只有阿羅漢。爲了獲得最初和最後這兩個階段的殊勝果報，特別設立第三和第四種修定。阿羅漢果就是漏盡通（漏盡通，指斷盡一切煩惱的智慧）。雖然一來果（一來果，指證得一來果的聖者）和不還果（不還果，指證得不還果的聖者）的果向，也有可能初步獲得這種智慧，指的是超越果位的人，但並非是必然的。因此略而不說。 第七，五聖智三摩地（三摩地，指禪定）中有三種。首先是標引經文，其次是陳述五智，最後是分別解釋經文。自體智，闡明諸無漏智（無漏智，指沒有煩惱染污的智慧）的自體。補特伽羅智（補特伽羅，指人），是聖人所獲得的，不是凡夫所能成就的。這種智慧是就人而言的，因此稱為補特伽羅智。清凈智，因為能夠去除煩惱。煩惱無法染污這種智慧。 果智，指的是現法得樂住，將來得涅槃（涅槃，指解脫生死輪迴的境界）。入出定相智，指的是善於進入和退出禪定，不會忘失。 分別解釋經文，共有十四句。聖、無染、無執這三句，是自體智。非凡
【English Translation】 English version As for the 'extensive explanation,' it refers to all the meditative stabilizations (samadhi) etc., practiced within the path of preparation (prayoga-marga) for attaining the Stream-Enterer's Path (Srotapatti-marga), which leads to the realization of truth (darsana-marga). The Stream-Enterer's Path refers to the Path of True Seeing (satya-darsana-marga) and the Path of Similar Seeing (sadrsa-darsana-marga). The first fifteen moments of consciousness are all called 'discriminating wisdom' (vikalpa-jnana). To attain this, one needs the 'warmth' (usmagata), 'peak' (murdhan), 'forbearance' (ksanti), and 'supreme mundane dharma' (laukikagradharma). All the meditative stabilizations practiced within the Path of Application (prayoga-marga) are for this purpose. The essence of this practice is inherently tainted (asrava). Or, for those who cultivate the Four Unimpeded Understandings (pratisamvida), their unimpeded understanding is called 'discriminating wisdom.' Based on the Four Dhyanas (catur-dhyana) etc., one cultivates this expedient samadhi. The essence of this meditative stabilization can be either tainted or untainted. It refers to all the meditative stabilizations practiced within the path of preparation for the Arhat Fruit (Arhat-phala). The Arhat Fruit means that all outflows (asrava) have been exhausted. The Vajra-like Samadhi (vajropama-samadhi), and the Path of Application. This is the essence of this meditative stabilization. Here, the third type differs from the Hinayana (Small Vehicle). They say that by cultivating all the virtuous practices of the three realms (tri-dhatu), one can attain discriminating wisdom. The essence of discriminating wisdom encompasses hearing, thinking, and meditating. Thus, a difference is formed. The fruit of the initial meditative stabilization is 'pleasant abiding in the present life' (drsta-dharma-sukha-vihara). Because it is the most excellent among the eight samadhis (asta-samapatti), it is specifically said that the initial meditative stabilization is established to attain this. The first five supernormal powers (abhijna) can be attained by both ordinary beings and noble ones. Superior knowledge and superior vision belong only to the divine eye (divya-caksu). Because the divine eye guides beings, meditative stabilization is specifically established to attain this. The initial entry into the noble path is only the Stream-Enterer's Path. The complete fruition is only the Arhat. To attain the superior fruits of these initial and final stages, the third and fourth meditative stabilizations are specifically established. The Arhat Fruit is the Exhaustion of Outflows (asrava-ksaya-jnana). Although the Once-Returner (Sakrdagamin) and Non-Returner (Anagamin) Fruits also have initial attainments, referring to those who transcend the fruits, it is not definitive. Therefore, it is briefly not mentioned. Seventh, among the five noble wisdoms (arya-jnana) and samadhis, there are three. First, the sutra is introduced. Second, the five wisdoms are presented. Third, the sutra is explained separately. 'Self-nature wisdom' (svabhava-jnana) clarifies the self-nature of all untainted wisdoms. 'Wisdom of the Individual' (pudgala-jnana) is attained by noble beings, not achieved by ordinary beings. This wisdom is expressed in terms of the person, hence it is called 'Wisdom of the Individual.' 'Pure Wisdom' (visuddha-jnana) is because it removes afflictions. Outflows cannot taint it. 'Fruition Wisdom' (phala-jnana) refers to 'pleasant abiding in the present life' and attaining Nirvana (Nirvana) in the future. 'Wisdom of Entering and Exiting Samadhi' (samadhi-pravesa-nirgamana-jnana) refers to being skilled in entering and exiting samadhi, without forgetting. In the separate explanation of the sutra, there are fourteen sentences. 'Noble,' 'untainted,' and 'unattached' are the three sentences that describe self-nature wisdom. 'Not ordinary'
所近。是聰睿所贊。是諸聰睿同梵行者常不呵毀三句。是補特伽羅智 寂靜。微妙。得安穩道。證心一趣四句。是清凈智 現在安樂。后樂異熟兩句。是果智 正念而入。正念而出兩句。是入出定相智 證心一趣者已得無尋無伺地故者。據得滿智位。此無漏定后樂。言異熟者。近資有漏得異熟果。遠得涅槃。借異熟名。通稱異熟智。體是一行相分五故。前說言五行相智。唯善無漏。名五聖智。成實論第十九卷。廣明此智。引經少別。義不相違。
第八聖五支三摩地者。四靜慮中。諸賢聖定。各一為四。審觀安立。斷除結縛。所有聖定。為第五支。成實論中。四禪合為三支。初二禪喜相。同爲一支。第三禪以離喜樂為一支。第四禪清凈心為一支。依此三支。能生明相觀相。是明相與觀相為因。能壞裂五陰。觀五陰空。故名觀相。此即依四定。別起人法二空觀。分為兩支。此五觀。能至涅槃名為聖也。文分為三。初標五支總引經。二別列五支經釋。三問答五支定相。
別引五支經釋中。釋初支有十六句。初六句是法說。次十句喻說。初法說中。離生喜樂一句。諸靜慮不同。余可通有。定生喜樂。已離喜樂清凈靜慮。是四靜慮差別性故。如前已釋。由余五句可通有故。由此後諸支中。更無法說。但釋喻說有異
【現代漢語翻譯】 現代漢語譯本： 『所近』是指那些被聰慧之人所讚揚的事物。『是聰睿所贊』，『是諸聰睿同梵行者常不呵毀』這三句，指的是補特伽羅（pudgala，人）的智慧。 『寂靜』、『微妙』、『得安穩道』、『證心一趣』這四句，指的是清凈的智慧。 『現在安樂』、『后樂異熟』這兩句，指的是果智。 『正念而入』、『正念而出』這兩句，指的是入出定相智。 『證心一趣者已得無尋無伺地故者』，指的是已經獲得圓滿智慧的地位。這裡的『無漏定后樂』，『異熟』指的是接近有漏而得到異熟果，長遠來說可以得到涅槃。借用『異熟』這個名稱，統稱為異熟智。其體性是一行相分五。所以前面說『五行相智』，只有善良無漏的才能稱為『五聖智』。《成實論》第十九卷詳細闡明了這種智慧，引用的經典略有不同，但意義並不衝突。
第八聖五支三摩地（samādhi，禪定）指的是四靜慮（dhyāna，禪定）中，諸位賢聖的禪定，每種禪定各算一支，共四支。審慎觀察並安立，斷除結縛，所有聖者的禪定，作為第五支。《成實論》中，四禪合為三支，初禪和二禪的喜悅之相，合為一支。第三禪以離開喜悅和快樂為一支。第四禪以清凈心為一支。依據這三支，能夠產生明相和觀相。明相和觀相作為原因，能夠破壞五陰，觀察五陰皆空，所以稱為觀相。這實際上是依據四禪，分別生起人空觀和法空觀，分為兩支。這五種觀想，能夠到達涅槃，所以稱為聖。文章分為三部分，首先標出五支，總的引用經典，第二部分分別列出五支並解釋經典，第三部分問答五支禪定的相狀。
在分別引用五支並解釋經典的部分，解釋第一支有十六句。最初六句是法說，接下來十句是喻說。最初的法說中，『離生喜樂』一句，各個靜慮不同，其餘的可以共通。定生喜樂，已經離開喜樂的清凈靜慮，是四靜慮的差別性所在，如前所述。由於其餘五句可以共通，因此後面的各個支中，不再有法說，只是解釋比喻說法有所不同。
【English Translation】 English version: 'What is near' refers to things praised by the wise. 'Is praised by the wise,' 'Is constantly not criticized by those wise ones who practice the Brahmā-faring together' these three phrases refer to the wisdom of the pudgala (person). 'Tranquility,' 'subtlety,' 'obtaining the path of peace,' 'realizing one-pointedness of mind' these four phrases refer to pure wisdom. 'Present happiness,' 'later happiness as a result of maturation' these two phrases refer to the wisdom of fruition. 'Entering with right mindfulness,' 'exiting with right mindfulness' these two phrases refer to the wisdom of the characteristics of entering and exiting samādhi. 'Those who realize one-pointedness of mind have already attained the state of no thought and no examination' refers to the state of having attained complete wisdom. Here, 'later happiness of the unconditioned samādhi,' 'maturation' refers to approaching the conditioned and obtaining the fruit of maturation, and in the long term, obtaining nirvāṇa. Borrowing the name 'maturation,' it is generally called the wisdom of maturation. Its essence is one aspect divided into five. Therefore, it was previously said 'wisdom of five aspects,' only the virtuous and unconditioned can be called 'five noble wisdoms.' The 19th fascicle of the Tattvasiddhi Śāstra elaborates on this wisdom, the quoted scriptures are slightly different, but the meaning does not conflict.
The eighth noble five-branched samādhi refers to the samādhi of the noble sages in the four dhyānas, each dhyāna counting as one branch, totaling four branches. Carefully observing and establishing, cutting off the bonds, all the samādhi of the noble ones, as the fifth branch. In the Tattvasiddhi Śāstra, the four dhyānas are combined into three branches, the joyful aspect of the first and second dhyānas are combined into one branch. The third dhyāna takes leaving joy and happiness as one branch. The fourth dhyāna takes pure mind as one branch. Based on these three branches, the bright aspect and the aspect of contemplation can be produced. The bright aspect and the aspect of contemplation serve as the cause, which can destroy the five skandhas, and observe that the five skandhas are empty, therefore it is called the aspect of contemplation. This is actually based on the four dhyānas, separately arising the contemplation of the emptiness of persons and the emptiness of dharmas, divided into two branches. These five contemplations can reach nirvāṇa, therefore they are called noble. The text is divided into three parts, first marking the five branches, generally quoting the scriptures, the second part separately lists the five branches and explains the scriptures, the third part asks and answers the characteristics of the five-branched samādhi.
In the part that separately quotes the five branches and explains the scriptures, there are sixteen sentences explaining the first branch. The first six sentences are dharma explanation, and the next ten sentences are metaphorical explanation. In the initial dharma explanation, the sentence 'joy and happiness born from detachment,' each dhyāna is different, and the rest can be common. Samādhi gives rise to joy and happiness, and the pure dhyāna that has already left joy and happiness is the difference between the four dhyānas, as mentioned earlier. Since the remaining five sentences can be common, there is no longer any dharma explanation in the subsequent branches, only the explanation of the metaphorical statements is different.
譬如黠慧能沐浴人或彼弟子等者。西方沐浴。有容沐浴人師及弟子。故以為喻 銅器瓦器或蚌蛤器者喻為離欲生喜樂故教授教誡者。如沐浴時以銅器等盛灰澡豆細沐浴末。今以言教。猶如彼器。教之所詮。能順於彼出離尋等。諸善凈行。如彼灰豆細沐浴末。此即無間道。以水洗灌即解脫道也。尋清凈故 沐浴搏者。西方浴訖。以余甘子。切碎暴干為末。以生胡麻香油和之。令其潤膩。不硬不耎。方以涂身。取其香潔潤滑光凈故。沐浴搏。即干甘末。此喻行者未得定前。當干粗重 帶津膩者喻喜和合香麻。謂得定后。喜資潤身如以油和。
第二喻有六句 山者。高義。出初禪故 尖頂者。至一味 勝解者。高山頂尖。唯有一峰。第二定中唯一意門。離諸尋伺外散境故 泉喻內等凈。流出喜樂諸水故 山傍流出水大如車軸。故名水軸 泉水上涌漫大如汲索。故名水索。喜滋潤如水軸。樂滋潤如水索。滋相應意如傍出。次五根。如上涌出故。故以涌喻及上漫喻。
第三喻中 水喻離喜無尋伺定乃至喻花胎藏設在水中者。此言意顯。第二定如水。因喜動涌。如花出水。花喻喜故。今第三定。離喜無尋伺。亦如水。其樂如花胎藏胞未開剖。猶在水中名花胎藏。與定相順不動涌故。如在水中。
第四喻中。有五
【現代漢語翻譯】 現代漢語譯本 例如，就像聰明的人或他們的弟子一樣。在西方，人們會沐浴，有地方容納沐浴的老師和弟子，所以用這個來做比喻。銅器、瓦器或蚌殼器皿，比喻因為遠離慾望而產生喜悅和快樂，所以用來教授和告誡。就像沐浴時用銅器等盛放灰澡豆和細沐浴末一樣，現在用言語教導，就像那些器皿。教導所詮釋的內容，能夠順應那些出離的尋求等等，各種善良清凈的行為，就像那些灰豆和細沐浴末。這就是無間道（Anantarya-marga）。用水洗灌，就是解脫道（Vimukti-marga），因為尋求清凈的緣故。 沐浴按摩，在西方，沐浴完畢后，會將余甘子（Āmalaka）切碎磨成末，用生的胡麻香油調和，使其潤澤細膩，不硬不軟，然後用來塗抹身體，取其香潔潤滑光凈的緣故。沐浴按摩，就是乾燥的甘末，這比喻修行者在未得禪定之前，應當去除粗重。帶津膩，比喻喜悅和合香麻，意思是得到禪定后，喜悅滋潤身體，就像用油調和一樣。 第二個比喻有六句。山，比喻高尚的意義，因為出自初禪（Prathama Dhyana）的緣故。尖頂，比喻達到唯一之味。勝解（Adhimoksha），高山頂尖，只有一座山峰，第二禪定中只有唯一意門（Manodvara），遠離各種尋求伺察向外散亂的境界的緣故。泉，比喻內在的平等清凈，流出喜悅和快樂的各種水流的緣故。山旁流出的水大如車軸，所以名叫水軸。泉水向上涌出漫溢大如汲水的繩索，所以名叫水索。喜悅滋潤就像水軸，快樂滋潤就像水索，滋潤相應的心意就像從旁邊流出，其次是五根（Panca Indriyani），就像向上涌出，所以用涌來比喻以及向上漫溢來比喻。 第三個比喻中，水比喻遠離喜悅和尋求伺察的禪定，乃至比喻花胎藏設定在水中。這句話的意思很明顯，第二禪定就像水，因為喜悅而動涌，就像花從水中長出，花比喻喜悅的緣故。現在第三禪定，遠離喜悅和尋求伺察，也像水，其中的快樂就像花胎藏的胞未打開剖開，仍然在水中，名叫花胎藏，與禪定相順不動涌的緣故，就像在水中一樣。 第四個比喻中，有五個。
【English Translation】 English version For example, like wise people or their disciples. In the West, people bathe, and there are places to accommodate bathing teachers and disciples, so this is used as a metaphor. Copper, earthenware, or shellfish utensils are metaphors for the joy and happiness arising from detachment from desires, so they are used for teaching and admonishing. Just as copper utensils are used to hold ash soap and fine bathing powder during bathing, now verbal instruction is like those utensils. What the teaching explains can conform to those renunciations of seeking, etc., and various virtuous and pure practices, just like those ash beans and fine bathing powder. This is the Anantarya-marga (path of immediate consequence). Washing with water is the Vimukti-marga (path of liberation), because of the pursuit of purity. Bathing massage, in the West, after bathing, Āmalaka (Indian gooseberry) is chopped and ground into powder, mixed with raw sesame oil, making it moist and delicate, neither hard nor soft, and then used to smear the body, taking its fragrant, clean, smooth, and bright qualities. Bathing massage is dry powder, which is a metaphor for practitioners removing roughness before attaining Samadhi (meditative absorption). 'With moisture and greasiness' is a metaphor for joy, harmony, fragrance, and sesame, meaning that after attaining Samadhi, joy nourishes the body, just like mixing with oil. The second metaphor has six sentences. The mountain is a metaphor for noble meaning, because it comes from the Prathama Dhyana (first Dhyana). The pointed peak is a metaphor for reaching the one taste. Adhimoksha (resolution), the top of a high mountain, has only one peak, and in the second Dhyana there is only one Manodvara (mind-door), away from various seeking and observing external scattered realms. The spring is a metaphor for inner equality and purity, flowing out various streams of joy and happiness. The water flowing from the side of the mountain is as large as a cart axle, so it is called a water axle. The spring water gushing upwards and overflowing is as large as a water-drawing rope, so it is called a water rope. Joy nourishes like a water axle, happiness nourishes like a water rope, nourishing the corresponding mind like flowing out from the side, followed by the Panca Indriyani (five roots), just like gushing upwards, so the metaphor of gushing and overflowing upwards is used. In the third metaphor, water is a metaphor for Dhyana (meditative absorption) that is free from joy and seeking, and even a metaphor for the flower womb being placed in water. The meaning of this sentence is obvious: the second Dhyana is like water, moving and surging because of joy, just like a flower growing out of water, and the flower is a metaphor for joy. Now the third Dhyana, free from joy and seeking, is also like water, and the happiness in it is like the unopened flower womb, still in the water, called the flower womb, which is in harmony with Dhyana and does not move or surge, just like being in water. In the fourth metaphor, there are five.
句 超災患者。謂八災患。謂尋伺四受二息。閤中四句如次配前 八經九經以為喻者。西方織疊。八縷九縷而為一莖經織作疊時。其疊堅緻。如此方作絲布。四絲五絲方可堅緻 清凈鮮白故者。如衣不薄堪忍寒暑等。種種諸苦 其周遍故者。如無露處。一切散動所不能侵。
第五喻中 于所觀相慇勤懇到等如前釋者。謂前卷三十二相中。第二十觀察相。諸法說言。謂有苾芻。慇勤懇到。善取其相。而觀察之。喻說云。住觀于坐。坐觀于臥。或在後行觀察前行。故此說言謂審觀察三世諸行於能觀察又復觀察。前四靜慮。說為四支。此第五支。於前支能觀。更審觀察。此所觀察。即三世行。即在後行觀察前行。是重觀三昧也。或前之四支。雖已觀察。此更審觀彼三世境。於前能觀察之所觀察。更后觀察故。下說言依審觀察緣起。緣三世法故 又為斷除無色余結縛。建立第五。
第九有因有具聖正三摩地中。文有三。初問。次別辨相。后此中由慧為導首下。釋先後次第生起所由。辨相有三。初解聖。次解有因有具。后釋正三摩地。若是時中舍邪見等下。是第二文有三。初列因具名。次釋因具所以。后云何正見等下。釋因具相。據實八道支。在見道后位。若在見道前。雖名正見等。而非道支。雖有彼行相。而未建
【現代漢語翻譯】 現代漢語譯本： 『句 超災患者』，是指八種災患。這八種災患是指尋（粗略的思考）、伺（細緻的思考）、四種感受（苦、樂、喜、憂）和兩種氣息（入息、出息）。將這八種災患與四句偈語結合，可以依次對應前面的八種災患。 『八經九經以為喻者』，是指西方的織疊方法。用八股或九股線織成一根經線，在織布時，這種織法能使布料堅固緻密。就像我們這裡用四股或五股絲才能織出堅固的布料一樣。 『清凈鮮白故者』，是指像衣服一樣，不僅不薄，而且能夠抵禦寒冷和暑熱等各種痛苦。 『其周遍故者』，是指像沒有暴露的地方一樣，一切散亂的念頭都無法侵入。
第五個比喻中，『于所觀相慇勤懇到等如前釋者』，是指前面第三十二相中的第二十個觀察相。諸法中說：『如果有比丘，慇勤懇切地，善巧地選取其相，並觀察它。』比喻說：『安住于坐姿時觀察，坐姿時觀察，或者在後面行走時觀察前面行走。』所以這裡說要審慎地觀察三世諸行，並且對於能觀察的（心）再次進行觀察。前面的四種靜慮，被稱為四支，而這第五支，對於前面的四支的能觀，進行更審慎的觀察。這所觀察的，就是三世諸行，就是在後面行走時觀察前面行走，這是重觀三昧。或者說，前面的四支雖然已經觀察過，但這裡更審慎地觀察那三世之境，對於前面能觀察的所觀察，進行更進一步的觀察。』所以下面說『依靠審慎地觀察緣起，因為緣於三世法』。另外，爲了斷除無色界的剩餘結縛，建立這第五支。
在『第九有因有具聖正三摩地』中，文句分為三部分。首先是提問，然後分別辨析其相，最後是『此中由慧為導首下』，解釋先後次第生起的原因。辨析其相分為三部分，首先解釋『聖』，然後解釋『有因有具』，最後解釋『正三摩地』。『若是時中舍邪見等下』，是第二部分，分為三部分。首先列出因和具的名字，然後解釋因和具的原因，最後『云何正見等下』，解釋因和具的相。實際上，八道支是在見道之後的位置。如果在見道之前，雖然也名為正見等，但並非道支，雖然有那些行相，但尚未建立。
【English Translation】 English version: 'Sentence: Overcoming Disasters and Afflictions' refers to the eight types of disasters and afflictions. These eight are: Vitakka (initial application of thought), Vicara (sustained application of thought), the four feelings (suffering, pleasure, joy, equanimity), and the two breaths (in-breath, out-breath). Combining these eight with the four-line verse can correspond to the preceding eight disasters and afflictions in sequence. 'The metaphor of eight or nine strands of warp' refers to the Western weaving method. Weaving a warp thread with eight or nine strands makes the fabric strong and dense. It's like how we here need four or five strands of silk to weave a strong fabric. 'Purity and Brightness' refers to something like clothing that is not only not thin but can also withstand cold, heat, and various sufferings. 'Its Pervasiveness' refers to something like a place without exposure, where all scattered thoughts cannot penetrate.
In the fifth metaphor, 'Diligently and earnestly focusing on the observed characteristics, as explained before' refers to the twentieth characteristic of observation in the preceding thirty-two characteristics. It is said in the Dharma that 'If there is a Bhikkhu (monk), diligently and earnestly, skillfully selects its characteristics and observes it.' The metaphor says, 'Abiding in the sitting posture, observe; in the sitting posture, observe; or when walking behind, observe the one walking in front.' Therefore, it is said here to carefully observe the actions of the three times (past, present, future), and to observe again the one who is able to observe (the mind). The preceding four Dhyanas (meditative absorptions) are called the four limbs, and this fifth limb observes more carefully the ability to observe of the preceding four limbs. What is observed is the actions of the three times, which is observing the one walking in front when walking behind; this is the Samadhi (concentration) of repeated observation. Or, although the preceding four limbs have already been observed, here the realms of the three times are observed more carefully, and further observation is made on what was observed by the preceding ability to observe.' Therefore, it is said below, 'Relying on careful observation of dependent origination, because it is based on the Dharma of the three times.' In addition, in order to eliminate the remaining fetters of the formless realm, this fifth limb is established.
In the 'Ninth Samadhi (concentration) with Cause and Condition, Noble and Right', the text is divided into three parts. First is the question, then the analysis of its characteristics, and finally 'From this, with wisdom as the guide', explaining the reasons for the sequential arising. The analysis of the characteristics is divided into three parts: first, explaining 'Noble'; then, explaining 'With Cause and Condition'; and finally, explaining 'Right Samadhi'. 'If at that time, abandoning wrong views, etc.' is the second part, divided into three parts. First, listing the names of the causes and conditions; then, explaining the reasons for the causes and conditions; and finally, 'How is Right View, etc.', explaining the characteristics of the causes and conditions. In reality, the Eightfold Noble Path is positioned after the Path of Seeing. If it is before the Path of Seeing, although it is also called Right View, etc., it is not a limb of the Path, and although it has those characteristics, it has not yet been established.
立。至修道位。方得道支名故。今異生位。亦名正見等。其見道等位。雖不立道支。聖正三摩地。彼位即有故。正見等於彼亦成。然由正見引定助定。二位俱得通名因具。余則不爾 此念即是三摩地分等者。分是因義。是三摩地近生因故。分是類義。是三摩地相似分類。此念俱時。亦有正三摩地。然未是聖正。后能斷能滿。方名聖正。念俱有定故言兼亦 金剛喻定。二乘依九地。色六無色三。菩薩唯第四靜慮。唯識有二義。一云。此現在前。已得四智。粗重惑種。一時舍故。二云。此時異熟識。在解脫道位。四智方起。廣如彼說。
別釋諸經宗要中有三。上解解脫等持訖。自下釋等至。上列有六。下文分四。初解五現見三摩缽底。文分為四。初引經標。二釋現見等至義。三出總略體性。四別釋行相 修道所斷煩惱制伏對治者。是初現見等至 斷滅對治者是第三現見等至 及觀察斷者。是后三等至。與小宗不同。彼云。一觀自身三十六物種種不凈。二除肉皮等。唯觀白骨。上二通凡聖得。三觀骨身。識在中行。亦住今世亦住來世。即初二果未離欲故。四觀骨身識在中行。不住今世。唯住來世。即不還果已離欲故。五觀骨身識在中行不住今世。不住來世。即阿羅漢。漏已盡故。初二名現見。后三由現見緣之所起。故
【現代漢語翻譯】 現代漢語譯本： 立。到達修道的位次，才能獲得道支的名稱。所以，現在異生位（指凡夫位）也稱為正見等。見道等位次，雖然不建立道支，但聖正三摩地（指聖者的正定）在該位次已經存在，所以正見等在那裡也成立。然而，由於正見引導禪定，輔助禪定，這兩個位次都可稱為因具（具備因），其他則不然。這裡的『念』就是三摩地的一部分等，『分』是因的意思，是三摩地接近產生的因。『分』也是類的意思，是與三摩地相似的分類。這個『念』同時，也有正三摩地，但還不是聖正，之後能夠斷除煩惱、圓滿修行的，才稱為聖正。因為『念』同時有禪定，所以說『兼亦』。 金剛喻定（指堅固如金剛的比喻的禪定），二乘（聲聞乘和緣覺乘）依靠九地（色界六地，無色界三地），菩薩只在第四靜慮（禪定）。唯識宗有兩種說法，一種認為，此時現前，已經獲得四智（大圓鏡智、平等性智、妙觀察智、成所作智），粗重的煩惱種子，一時捨棄。另一種認為，此時異熟識（第八識）在解脫道位，四智才生起。詳細的說法如彼處所說。
別釋諸經宗要中有三點。上面解釋了解脫等持（禪定）完畢，下面解釋等至（入定）。上面列舉了六種，下文分為四種。首先解釋五現見三摩缽底（五種現觀三昧），文分為四個部分。首先引用經文標明，其次解釋現見等至的意義，然後給出總體的體性，最後分別解釋行相。 修道所斷的煩惱，用制伏對治的方法，是初現見等至。 斷滅對治的方法，是第三現見等至。 以及觀察斷除的方法，是后三種等至。與小乘宗不同。他們說：一、觀察自身三十六種不凈之物。二、去除肉皮等，只觀察白骨。以上兩種凡夫和聖者都可以得到。三、觀察骨身，識在中行，也住在今世，也住在來世，這是初果和二果，因為還沒有離開慾望。四、觀察骨身，識在中行，不住在今世，只住在來世，這是不還果（三果），已經離開了慾望。五、觀察骨身，識在中行，不住在今世，不住在來世，這是阿羅漢，煩惱已經斷盡。前兩種稱為現見，后三種由現見所引發。 English version: Established. Only upon reaching the stage of cultivation can one obtain the name of a limb of the path. Therefore, even in the stage of an ordinary being (referring to the state of a common person), it is also called right view, etc. Although the stage of seeing the path, etc., does not establish a limb of the path, the holy right samadhi (referring to the samadhi of a saint) already exists in that stage, so right view, etc., are also established there. However, because right view guides meditation and assists meditation, both of these stages can be called 'possessing causes' (having the causes), while others are not. The 'mindfulness' here is a part of samadhi, etc.; 'part' means cause, it is the cause of samadhi's near arising. 'Part' also means category, it is a classification similar to samadhi. At the same time as this 'mindfulness', there is also right samadhi, but it is not yet holy right. Only after being able to cut off afflictions and complete cultivation is it called holy right. Because 'mindfulness' has samadhi at the same time, it is said 'also includes'. The Vajra-like Samadhi (referring to the samadhi that is firm like a vajra), the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) rely on the nine grounds (six grounds of the form realm, three grounds of the formless realm), while Bodhisattvas are only in the fourth dhyana (meditation). The Consciousness-only school has two views. One view is that at this time, it is present, and the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom) have already been obtained, and the heavy seeds of affliction are abandoned at once. Another view is that at this time, the Alaya-consciousness (eighth consciousness) is in the stage of the path of liberation, and the four wisdoms arise. Detailed explanations are as described there.
There are three points in the separate explanation of the essentials of various sutras. The above explains the liberation samadhi (meditation) is completed, and the following explains samapatti (entering samadhi). The above lists six types, and the following divides them into four types. First, explain the five present-seeing samapattis (five kinds of present-seeing samadhi), the text is divided into four parts. First, cite the sutra to indicate, second, explain the meaning of present-seeing samapatti, then give the overall nature, and finally explain the characteristics separately. The afflictions that are cut off by cultivation, using the method of subduing and counteracting, is the first present-seeing samapatti. The method of cutting off and extinguishing is the third present-seeing samapatti. And the method of observing and cutting off is the last three samapattis. This is different from the Hinayana school. They say: 1. Observe the thirty-six impure things of one's own body. 2. Remove the flesh and skin, etc., and only observe the white bones. The above two can be obtained by both ordinary people and saints. 3. Observe the bone body, with consciousness moving in the middle, also dwelling in this life, also dwelling in the next life, this is the first fruit and the second fruit, because they have not yet left desire. 4. Observe the bone body, with consciousness moving in the middle, not dwelling in this life, only dwelling in the next life, this is the Anagamin (third fruit), having already left desire. 5. Observe the bone body, with consciousness moving in the middle, not dwelling in this life, not dwelling in the next life, this is the Arhat, afflictions have already been exhausted. The first two are called present-seeing, and the last three are caused by present-seeing.
【English Translation】 English version: Established. Only upon reaching the stage of cultivation can one obtain the name of a limb of the path. Therefore, even in the stage of an ordinary being (referring to the state of a common person), it is also called right view, etc. Although the stage of seeing the path, etc., does not establish a limb of the path, the holy right samadhi (referring to the samadhi of a saint) already exists in that stage, so right view, etc., are also established there. However, because right view guides meditation and assists meditation, both of these stages can be called 'possessing causes' (having the causes), while others are not. The 'mindfulness' here is a part of samadhi, etc.; 'part' means cause, it is the cause of samadhi's near arising. 'Part' also means category, it is a classification similar to samadhi. At the same time as this 'mindfulness', there is also right samadhi, but it is not yet holy right. Only after being able to cut off afflictions and complete cultivation is it called holy right. Because 'mindfulness' has samadhi at the same time, it is said 'also includes'. The Vajra-like Samadhi (referring to the samadhi that is firm like a vajra), the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) rely on the nine grounds (six grounds of the form realm, three grounds of the formless realm), while Bodhisattvas are only in the fourth dhyana (meditation). The Consciousness-only school has two views. One view is that at this time, it is present, and the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom) have already been obtained, and the heavy seeds of affliction are abandoned at once. Another view is that at this time, the Alaya-consciousness (eighth consciousness) is in the stage of the path of liberation, and the four wisdoms arise. Detailed explanations are as described there.
There are three points in the separate explanation of the essentials of various sutras. The above explains the liberation samadhi (meditation) is completed, and the following explains samapatti (entering samadhi). The above lists six types, and the following divides them into four types. First, explain the five present-seeing samapattis (five kinds of present-seeing samadhi), the text is divided into four parts. First, cite the sutra to indicate, second, explain the meaning of present-seeing samapatti, then give the overall nature, and finally explain the characteristics separately. The afflictions that are cut off by cultivation, using the method of subduing and counteracting, is the first present-seeing samapatti. The method of cutting off and extinguishing is the third present-seeing samapatti. And the method of observing and cutting off is the last three samapattis. This is different from the Hinayana school. They say: 1. Observe the thirty-six impure things of one's own body. 2. Remove the flesh and skin, etc., and only observe the white bones. The above two can be obtained by both ordinary people and saints. 3. Observe the bone body, with consciousness moving in the middle, also dwelling in this life, also dwelling in the next life, this is the first fruit and the second fruit, because they have not yet left desire. 4. Observe the bone body, with consciousness moving in the middle, not dwelling in this life, only dwelling in the next life, this is the Anagamin (third fruit), having already left desire. 5. Observe the bone body, with consciousness moving in the middle, not dwelling in this life, not dwelling in the next life, this is the Arhat, afflictions have already been exhausted. The first two are called present-seeing, and the last three are caused by present-seeing.
亦名現見也。今則不然。五皆聖得。親明瞭觀。故名現見。
初二觀論有兩番釋。初番云。初不凈觀。正是念住。以方便念住而為依止。第二不凈觀。即后念住。以初念住而為依止者。此約所依。加行根本緣起差別。顯二不凈觀。初緣不凈。后觀骨人故 最極通達者是青瘀等觀等者。此說白骨觀。是不凈觀中最極通達義。是青瘀等。后勝次第末後。逾越貪等觀義 第二番云。初不凈觀觀察內身。后不凈觀通達法性。此依所緣境界事理淺深。緣起差別。顯二不凈觀。根本觀中。不凈境及性二類別故。是故前言斷滅對治 觀識流轉者。釋前觀察斷。即后三觀。謂觀諸識斷與未斷 觀察此識生滅相續。是總句。或觀生身。或觀剎那。二種識轉。
此上總釋觀察斷義 觀察有學未離欲下。別釋三等至 俱住二世者。現在未來識。俱有縛故 唯住他世者。唯未來世識有縛故 俱無所住者。二世無縛故。
無想等至中。云於此生中亦入亦起者。入無心。起有心。此說于定。下說于果 若生於彼唯入不起者。唯識第七。略有二釋。一云初生無心。中有未有心故言唯入。二云初生有心。后住無心。故名為入。不爾初生本未起心。云何名入。先有後無。乃名入故 其想若生從彼沒者。彼一說云。末後無心。若從彼正沒
【現代漢語翻譯】 現代漢語譯本： 也叫做現見。現在則不是這樣。五種（五根：眼、耳、鼻、舌、身）都是聖人才能獲得的，能夠親身明白地觀察，所以叫做現見。
最初的兩個觀想（不凈觀）有兩種解釋。第一種解釋說，最初的不凈觀，正是念住（smṛti-upasthāna，四念住之一），以方便念住作為依靠。第二種不凈觀，就是後面的念住，以最初的念住作為依靠。這是從所依靠的加行、根本、緣起差別來顯示兩種不凈觀。最初是緣于不凈，後來觀想白骨人。『最極通達』是指青瘀等觀想等等。這是說白骨觀是不凈觀中最極通達的意義，是青瘀等觀想之後更勝一籌的次第，最終超越貪慾等觀想的意義。第二種解釋說，最初的不凈觀觀察內身，後面的不凈觀通達法性。這是依據所緣境界的事理淺深、緣起差別來顯示兩種不凈觀。根本觀中，有不凈的境界和自性兩種類別。因此前面說斷滅對治。
『觀識流轉』，解釋前面所說的觀察斷，即後面的三種觀想，就是觀察諸識斷了還是沒有斷。『觀察此識生滅相續』，是總括性的語句，或者觀察生身，或者觀察剎那，這兩種識的流轉。
以上總的解釋了觀察斷的意義。『觀察有學未離欲下』，分別解釋三種等至（samāpatti，止息）。『俱住二世』，指現在和未來的識，都有束縛的緣故。『唯住他世』，指只有未來世的識有束縛的緣故。『俱無所住』，指兩世都沒有束縛的緣故。
在無想等至（asaṃjñā-samāpatti）中，說『於此生中亦入亦起』，入指無心，起指有心，這是說在禪定中的情況。下面是說在果報中的情況。『若生於彼唯入不起』，唯識宗第七識（末那識，manas）略有兩種解釋。一種說法是，最初生的時候沒有心，因為中有（antarābhava）還沒有心，所以說『唯入』。另一種說法是，最初生的時候有心，後來住在無心的狀態，所以叫做『入』。如果不是這樣，最初生的時候本來就沒有起心，怎麼能叫做『入』呢？先有後無，才叫做『入』。『其想若生從彼沒』，其中一種說法是，臨終的時候沒有心，如果從那裡真正死去。
【English Translation】 English version: It is also called direct perception (現見). But it is not so now. All five (five roots: eye, ear, nose, tongue, body) are attained by sages, who can personally and clearly observe, hence it is called direct perception.
The initial two contemplations (impurity contemplation) have two explanations. The first explanation says that the initial impurity contemplation is precisely mindfulness (smṛti-upasthāna, one of the four mindfulnesses), relying on expedient mindfulness. The second impurity contemplation is the subsequent mindfulness, relying on the initial mindfulness. This is to show the two impurity contemplations from the perspective of the supporting preliminary practices, the fundamental, the arising conditions, and the differences. Initially, it is based on impurity, and later contemplates a skeleton person. 'Most extremely penetrating' refers to contemplations such as the contemplation of lividity, etc. This means that the contemplation of white bones is the most extremely penetrating meaning among impurity contemplations, being a superior order after contemplations such as lividity, ultimately surpassing the meaning of contemplations such as greed.
The second explanation says that the initial impurity contemplation observes the inner body, and the subsequent impurity contemplation penetrates the nature of phenomena. This is to show the two impurity contemplations based on the shallow and deep aspects of the objects of contemplation, the principles, the arising conditions, and the differences. In the fundamental contemplation, there are two categories: impure objects and their nature. Therefore, it was previously said to counteract annihilation.
'Observing the flow of consciousness' explains the previously mentioned observation of cessation, which is the subsequent three contemplations, namely observing whether the various consciousnesses have ceased or not. 'Observing the arising, ceasing, and continuous succession of this consciousness' is a general statement, either observing the physical body or observing the moment, these two kinds of consciousness flow.
The above generally explains the meaning of observing cessation. 'Observing those with learning who have not yet departed from desire' separately explains the three attainments (samāpatti, cessation). 'Dwelling in both worlds' refers to the consciousnesses of the present and future, because they are both bound. 'Dwelling only in the other world' refers to the consciousnesses of only the future world being bound. 'Dwelling nowhere' refers to the fact that there is no bondage in either world.
In the attainment of non-perception (asaṃjñā-samāpatti), it is said 'entering and arising in this life', entering refers to being without mind, and arising refers to being with mind, this is speaking of the situation in meditation. The following is speaking of the situation in the result. 'If born there, only entering and not arising' the seventh consciousness (manas) in the Yogācāra school has roughly two explanations. One explanation is that there is no mind at the initial birth, because the intermediate state (antarābhava) does not yet have a mind, so it is said 'only entering'. The other explanation is that there is mind at the initial birth, and later dwells in a state without mind, so it is called 'entering'. If it were not so, how could it be called 'entering' if there was originally no arising of mind at the initial birth? Having something first and then not having it is called 'entering'. 'If the thought arises and departs from there', one explanation is that there is no mind at the time of death, if truly dying from there.
。猶未有心。不起潤生心等。故地獄中有初生。名想若生。便從彼已沒故。二云末後有心。其想若生。潤生心等起。名從彼沒故。余門如唯識。五十三。對法第二。顯揚第一等。
解滅定中。已離無所有欲者。斷與未斷。要須已伏此下染故 依滅盡想而入定者亦復如是者。前厭舍心。心便寂滅。依初修者。未得自在。今任運作非想處行相。諸有想心。任運滅盡。與前相似。前言亦爾。是久修者任運成故。或初緣有為行。厭舍想心。後緣無為行。厭舍想心。厭舍義同故言亦爾 此有二種謂行時住時分等者。初定有四識身。心上外緣。如人出外。故言行時。此時三行猶在。今說次第二定以上心不外緣。如在家中。名為住時。滅三種行。二定滅語行。四定滅身行。滅定滅心行。故言次第滅三種行 次第起者。依未自在者。作如是說。得自在位。如前文說。任運能入超一切地故 任運能入等者。雖有期愿。今說不期愿者故 出定緣三種境觸三種觸者。依未自在。義要次第故。以定心出。觸不動觸。是空等持。觸無所有觸。是無愿等持。觸無相觸。是無相等持。依自在者。超一切地。隨其所起定或或散。緣事緣理。緣內緣外。觸三種觸。內三有體名有境。外六塵名境境。無相理名滅境。由入滅定折伏心已。煩惱不動。三根
【現代漢語翻譯】 現代漢語譯本：仍然沒有『有心』（指具有能動意識的狀態）。不起潤生心等（指不會產生引發下一期生命的心識活動）。因此，在地獄眾生中有初生的，名為『想若生』（指剛剛產生念想的狀態），是因為他們從上一期生命已經結束。另一種說法是，末後有心（指臨終時的心識），如果這種念想產生，潤生心等（引發下一期生命的心識活動）就會生起，這被稱為『從彼沒故』（指從上一期生命結束）。其他相關的理論可以參考《唯識論》第五十三卷、《對法論》第二卷、《顯揚論》第一卷等。
解釋從滅盡定中出來的情況：已經離無所有欲（指已經超越了對無所有境界的貪戀）的人，無論斷除還是未斷除煩惱，都必須已經伏住了此下方的染污。『依滅盡想而入定者亦復如是』（依靠滅盡想而進入禪定的人也是如此）：之前有厭舍心（對世間生起厭離捨棄之心），心便寂滅（心就進入寂靜狀態）。對於初學者來說，尚未獲得自在（指尚未能隨意控制入定出定），現在是任運作非想處行相（任由非想非非想處的行相運作）。諸有想心（所有具有念想的心），任運滅盡（自然而然地滅盡）。這與之前的情況相似。前面所說的『亦爾』（也是如此），是指久修者任運成故（長期修習的人自然而然地成就）。或者，最初緣有為行（以有為法為所緣），生起厭舍想心（厭離捨棄之心），之後緣無為行（以無為法為所緣），生起厭舍想心（厭離捨棄之心），因為厭舍的意義相同，所以說『亦爾』（也是如此）。
『此有二種謂行時住時分等』（這裡有兩種情況，即行時、住時、分等）：初定（指初禪）有四識身（有眼識、耳識、鼻識、舌識），心上外緣（心向外攀緣），就像人外出一樣，所以說『行時』（行的時候）。此時三行猶在（此時身行、語行、心行仍然存在）。現在說次第二定以上（從第二禪開始），心不外緣（心不再向外攀緣），就像在家中一樣，名為『住時』（住的時候）。滅三種行（滅除三種行）：二定滅語行（第二禪滅除語行），四定滅身行（第四禪滅除身行），滅定滅心行（滅盡定滅除心行），所以說次第滅三種行（依次滅除三種行）。
『次第起者』（次第生起），是依據未自在者（尚未獲得自在的人）所說的。得到自在位（獲得自在的境界），就像前面所說，任運能入超一切地故（自然而然地能夠進入超越一切境界的禪定）。『任運能入等者』（自然而然地能夠進入等），即使有期愿（即使有期望），現在說的是不期愿者故（沒有期望的情況）。
『出定緣三種境觸三種觸者』（出定後緣三種境界，接觸三種觸）：是依據未自在（尚未獲得自在）的情況，因為意義上需要次第。以定心出（以禪定之心出定），觸不動觸（接觸不動觸），這是空等持（空三摩地）。觸無所有觸（接觸無所有觸），這是無愿等持（無愿三摩地）。觸無相觸（接觸無相觸），這是無相等持（無相等持）。依據自在者（獲得自在的人），超一切地（超越一切境界），隨其所起定或或散（隨著他所生起的禪定，或者入定或者散亂），緣事緣理（緣於事相或者緣于理體），緣內緣外（緣于內在或者緣于外在），觸三種觸（接觸三種觸）：內三有體名有境（內在的三有之體稱為有境），外六塵名境境（外在的六塵稱為境境），無相理名滅境（無相之理稱為滅境）。由於進入滅盡定折伏心已（進入滅盡定已經摺伏了心），煩惱不動（煩惱不再動搖），三根（指樂根、苦根、舍根）。
【English Translation】 English version: Still there is no 'having mind' (referring to the state of having active consciousness). No arising of rebirth-linking consciousness, etc. Therefore, among beings in the lower realms, there are those newly born, called 'thought as if arising' (referring to the state of just generating thoughts), because they have already passed away from their previous life. Another explanation is that at the end there is mind (referring to the consciousness at the time of death), if this thought arises, rebirth-linking consciousness, etc. (activities of consciousness that trigger the next life) will arise, which is called 'from that passing away'. Other related theories can be found in the 53rd volume of 'Vijnaptimatrata-siddhi', the 2nd volume of 'Abhidharmasamuccaya', the 1st volume of 'Yogacarabhumi-sastra', etc.
Explaining the situation of emerging from Nirodha-samapatti (cessation attainment): Those who have already abandoned the desire for nothingness (referring to having transcended the craving for the realm of nothingness), whether they have eliminated or not eliminated afflictions, must have already subdued the defilements below this. 'Those who enter samadhi relying on the thought of cessation are also like this': Previously having a mind of aversion and abandonment (giving rise to aversion and abandonment towards the world), the mind then becomes tranquil (the mind enters a state of tranquility). For beginners, they have not yet attained mastery (referring to not yet being able to control entering and exiting samadhi at will), now it is allowing the operation of the characteristics of the realm of neither perception nor non-perception (allowing the characteristics of the realm of neither perception nor non-perception to operate). All minds with thoughts (all minds that have thoughts), naturally cease (naturally cease). This is similar to the previous situation. The previously mentioned 'also like this' refers to those who have practiced for a long time naturally achieving it.
Or, initially focusing on conditioned phenomena (taking conditioned dharmas as the object of focus), giving rise to a mind of aversion and abandonment (a mind of aversion and abandonment), then focusing on unconditioned phenomena (taking unconditioned dharmas as the object of focus), giving rise to a mind of aversion and abandonment (a mind of aversion and abandonment), because the meaning of aversion and abandonment is the same, therefore it is said 'also like this'.
'Here there are two kinds, namely the time of walking, the time of dwelling, divisions, etc.': The first dhyana (first jhana) has four consciousness-bodies (eye consciousness, ear consciousness, nose consciousness, tongue consciousness), the mind externally clings (the mind clings externally), just like a person going out, therefore it is said 'time of walking'. At this time the three conducts are still present (body conduct, speech conduct, mind conduct are still present). Now it is said that from the second dhyana onwards, the mind does not externally cling (the mind no longer clings externally), just like being at home, it is called 'time of dwelling'. Ceasing the three conducts: the second dhyana ceases speech conduct, the fourth dhyana ceases body conduct, Nirodha-samapatti ceases mind conduct, therefore it is said that the three conducts are ceased in order.
'Arising in order' is based on those who have not attained mastery. Obtaining the state of mastery, as mentioned earlier, naturally being able to enter and transcend all realms. 'Naturally being able to enter, etc.', even if there is expectation, now it is said that it is the case of those without expectation.
'Emerging from samadhi, focusing on three kinds of objects, contacting three kinds of contacts': is based on the situation of not yet attaining mastery, because in meaning there needs to be order. Emerging with a samadhi mind, contacting the immovable contact, this is the emptiness samadhi. Contacting the nothingness contact, this is the desirelessness samadhi. Contacting the signlessness contact, this is the signlessness samadhi. Based on those who have attained mastery, transcending all realms, following the samadhi that arises, either entering samadhi or being scattered, focusing on events or focusing on principles, focusing on the internal or focusing on the external, contacting three kinds of contacts: the internal three existences are called existence-object, the external six dusts are called object-object, the signless principle is called cessation-object. Because entering Nirodha-samapatti has already subdued the mind, afflictions no longer move, the three roots (pleasant feeling, painful feeling, neutral feeling).
不擾。非相所亂。唯以善心而出於定。今觀文意。多依定心出。觸三種觸故也。
瑜伽師地論略纂卷第五
享保八年(癸卯)正月十三日一交畢
沙門高范(六十九歲) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第六(論本第十三第十四第十五)
基撰
地第四段。釋第五義諸經宗要眾雜事中有二。上釋宗要。下釋雜義。文分為二。初十一複次別引經釋。后以四正法。攝持聖教。
初經。明身心遠離引如實覺。
第二經。善修止觀覺了所知。
第三經。等持等至等。于善巧中。文分為三。初引經標。第二兩複次。釋經四句。第三云何為住下。別釋十四句。經其等愛下。例翻不等愛為一句。故成十四句 調善句下。有行拘執法性拘執。釋調善中。此二標文。非釋經句 其四句中。初複次。以定相對為四句。其等持名目十一種。空無相等。最殊勝故。緣境遍故。偏得彼名。其等至名。亦目六種。勝處遍處。能成變化。滅盡等至。唯聖所成。故偏得名。為初二偏句。俱句之中。略舉遍處例勝處滅定。標無想定。顯諸異生所成等至。亦入此句。五現見等至。亦應別說。義小隱故。略而不說。余皆準知。故下結言如是于先所說等
{ "translations": [ "不擾（不被打擾）。非相所亂（不被表象所迷惑）。唯以善心而出於定（唯有以善良的心從禪定中生起）。今觀文意（現在觀察文中的意思）。多依定心出（大多是依靠禪定之心而生起）。觸三種觸故也（因為接觸了三種觸）。", "", "《瑜伽師地論略纂》卷第五", "", "享保八年(癸卯)正月十三日一交畢", "", "沙門高范(六十九歲)", "大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》", "", "", "《瑜伽師地論略纂》卷第六(論本第十三第十四第十五)", "", "基撰", "", "地第四段（地的第四部分）。釋第五義諸經宗要眾雜事中有二（解釋第五種意義，在諸經的綱要和各種雜事中有兩種）。上釋宗要（上面解釋綱要）。下釋雜義（下面解釋雜義）。文分為二（文章分為兩部分）。初十一複次別引經釋（首先用十一個『複次』分別引用經文來解釋）。后以四正法（然後用四種正法）。攝持聖教（來攝持聖教）。", "", "初經（第一部經）。明身心遠離引如實覺（闡明身心遠離能引導如實的覺悟）。", "", "第二經（第二部經）。善修止觀覺了所知（好好修習止觀能夠覺悟所知）。", "", "第三經（第三部經）。等持（Samadhi，專注）、等至（Samapatti，等至）、等等。于善巧中（在善巧之中）。文分為三（文章分為三部分）。初引經標（首先引用經文標明）。第二兩複次（第二部分用兩個『複次』）。釋經四句（解釋經文的四句）。第三云何為住下（第三部分從『云何為住』開始）。別釋十四句（分別解釋十四句）。經其等愛下（經文中『其等愛』之後）。例翻不等愛為一句（例如將『不等愛』翻譯為一句）。故成十四句（因此構成十四句）。調善句下（『調善』句之後）。有行拘執法性拘執（有行為的拘執和法性的拘執）。釋調善中（在解釋『調善』中）。此二標文（這兩個是標明文章）。非釋經句（不是解釋經文的句子）。其四句中（在四句中）。初複次（第一個『複次』）。以定相對為四句（以禪定的相對性作為四句）。其等持名目十一種（『等持』的名目有十一種）。空無相等（空、無相等）。最殊勝故（因為最殊勝）。緣境遍故（因為所緣的境界普遍）。偏得彼名（所以偏得這些名稱）。其等至名（『等至』的名稱）。亦目六種（也包括六種）。勝處遍處（勝處、遍處）。能成變化（能夠成就變化）。滅盡等至（滅盡等至）。唯聖所成（只有聖人才能成就）。故偏得名（所以偏得這個名稱）。為初二偏句（作為最初兩個偏句）。俱句之中（在俱句之中）。略舉遍處例勝處滅定（簡略地舉出遍處來例證勝處和滅盡定）。標無想定（標明無想定）。顯諸異生所成等至（顯示各種凡夫所成就的等至）。亦入此句（也進入這句）。五現見等至（五種現見等至）。亦應別說（也應該分別說明）。義小隱故（因為意義稍微隱晦）。略而不說（所以簡略而不說）。余皆準知（其餘的都可以類推得知）。故下結言如是于先所說等（所以在下面總結說，像這樣對於先前所說的等等）。" ], "english_translations": [ 'Not disturbed (not being disturbed). Not confused by appearances (not being misled by phenomena). Only with a good heart arising from Samadhi (only with a virtuous mind arising from concentration). Now observing the meaning of the text (now examining the meaning of the text). Mostly arising from the mind of Samadhi (mostly arising from the mind of concentration). Because of contact with the three kinds of contact.', '', 'Yogacarabhumi-sastra-laksanasamgraha Volume 5', '', 'Completed on the 13th day of the first month of Kimi (Year of the Rabbit), 8th year of Kyoho Era', '', 'Sramana Ko Han (69 years old)', 'Taisho Tripitaka Volume 43, No. 1829 Yogacarabhumi-sastra-laksanasamgraha', '', '', 'Yogacarabhumi-sastra-laksanasamgraha Volume 6 (Treatise Volumes 13, 14, 15)', '', 'Composed by Ji', '', 'The fourth section on the ground. There are two aspects in explaining the fifth meaning, the essential principles of various sutras, and miscellaneous matters. The first explains the essential principles. The second explains miscellaneous meanings. The text is divided into two parts. The first part uses eleven \'furthermore\' to separately cite sutras for explanation. The second part uses the four right dharmas to uphold the holy teachings.', '', 'The first sutra. Clarifies that distancing oneself from body and mind leads to true awareness.', '', 'The second sutra. Skillfully cultivating Samatha (calm abiding) and Vipassana (insight) leads to awareness of what is known.', '', 'The third sutra. Samadhi (concentration), Samapatti (attainment), etc., are within skillful means. The text is divided into three parts. The first part cites the sutra to mark the topic. The second part uses two \'furthermore\' to explain the four sentences of the sutra. The third part begins with \'What is abiding\' to separately explain the fourteen sentences. After \'its equal love\' in the sutra, for example, \'unequal love\' is translated as one sentence, thus forming fourteen sentences. After the \'taming\' sentence, there are attachments to actions and attachments to the nature of dharmas. In explaining \'taming,\' these two mark the text but do not explain the sutra sentences. Among the four sentences, the first \'furthermore\' uses the relativity of Samadhi to form four sentences. The names of Samadhi include eleven types, such as emptiness and non-appearance, because they are most excellent and because they encompass all objects, thus particularly obtaining those names. The names of Samapatti also include six types, such as the superior abodes and all-encompassing abodes, which can accomplish transformations. Cessation Samapatti is only accomplished by sages, thus particularly obtaining that name. These are the first two partial sentences. Among the combined sentences, the all-encompassing abodes are briefly mentioned as examples of the superior abodes and cessation Samadhi. The non-perception Samadhi is marked to show the Samapatti accomplished by various ordinary beings, which also enters this sentence. The five directly perceived Samapattis should also be explained separately, but because the meaning is slightly obscure, they are briefly omitted. The rest can be inferred accordingly. Therefore, the conclusion below says, \'Thus, regarding what was previously said, etc.\'" ] }
持等至中。隨其所應當善建立。此中從勝且偏說故。第二四句中。唯作初二句 等持善巧非等至善巧者謂于等持名句文身善知差別非於能入等至諸行狀相差別等者。此說善巧。三慧為性。其等持者。今此中說。略有二義。平等定為所持。行者為能持。我能持等定。故名等持。又所詮定。名之為等。能詮定教。名之為持。教能持定。故名等持。其等至者。所入定名為等。能入定行狀相名等至。能至等故名等至。至者到義因能入果。至於等故。又所入定名等。至義如常。釋由此等持等至。各有二義故。此四句相對不同。此中初句。定教為等持。能入定諸行狀相名等至。第二句。以能入等至諸行相狀。及所入定俱名等至。以詮定教能入行者。名為能持 有諸菩薩雖能得入下。顯于等至善巧。非等持相。指諸菩薩以明其義 乃至未從諸佛所聞等下。釋于等持非善巧。有三義。一未從佛聽聞。二未于第一菩薩所聽聞。三未自證得第一究竟故。于定教不能善知。上一未字。下貫三處 于不定地分別體相所攝者。散境也。此即是地不同類法。故思惟散境名出定也 定所作者謂飲食等者。此是出定所應作事。由至此時應出定故 所緣相者謂分別體由緣此故能入諸定者。諸有漏皆名分別。故定所緣名分別。體相分。離見無別性故。或此所
【現代漢語翻譯】 現代漢語譯本：持等至中。隨其所應當善建立。此中從勝且偏說故。第二四句中。唯作初二句。等持善巧非等至善巧者，謂于等持（Samadhi，禪定）名句文身善知差別，非於能入等至（Samapatti，等至）諸行狀相差別等者。此說善巧。三慧為性。其等持者。今此中說。略有二義。平等定為所持。行者為能持。我能持等定。故名等持。又所詮定。名之為等。能詮定教。名之為持。教能持定。故名等持。其等至者。所入定名為等。能入定行狀相名等至。能至等故名等至。至者到義因能入果。至於等故。又所入定名等。至義如常。釋由此等持等至。各有二義故。此四句相對不同。此中初句。定教為等持。能入定諸行狀相名等至。第二句。以能入等至諸行相狀。及所入定俱名等至。以詮定教能入行者。名為能持。有諸菩薩雖能得入下。顯于等至善巧。非等持相。指諸菩薩以明其義。乃至未從諸佛所聞等下。釋于等持非善巧。有三義。一未從佛聽聞。二未于第一菩薩所聽聞。三未自證得第一究竟故。于定教不能善知。上一未字。下貫三處。于不定地分別體相所攝者。散境也。此即是地不同類法。故思惟散境名出定也。定所作者謂飲食等者。此是出定所應作事。由至此時應出定故。所緣相者謂分別體由緣此故能入諸定者。諸有漏皆名分別。故定所緣名分別。體相分。離見無別性故。或此所 解釋：在修持等持和等至的過程中，應當根據情況妥善地建立。這裡是從殊勝的角度並且是片面地說明。在第二段的四句話中，只做了最初的兩句。所謂『等持善巧』而非『等至善巧』，是指對於等持（禪定）的名詞、語句、文字等能夠很好地區分，而不是對於能夠進入等至（等至）的各種行相和狀態的差別有所瞭解。這裡所說的善巧，是以聞、思、修三慧為體性。而等持，現在在這裡說，大概有兩種含義：平等的禪定是被持有的，修行者是能持有的，我能夠持有這樣的禪定，所以叫做等持。另外，所詮釋的禪定，稱之為『等』，能夠詮釋禪定的教法，稱之為『持』，教法能夠持有禪定，所以叫做等持。至於等至，所進入的禪定叫做『等』，能夠進入禪定的行相和狀態叫做『等至』，能夠到達『等』的緣故叫做等至，『至』是到達的意思，因為能夠進入果位，到達『等』的緣故。另外，所進入的禪定叫做『等』，『至』的含義如常。解釋說，由於等持和等至，各有兩種含義的緣故，這四句話相對而言是不同的。這裡的第一句，禪定的教法是等持，能夠進入禪定的各種行相和狀態叫做等至。第二句，以能夠進入等至的各種行相和狀態，以及所進入的禪定，都叫做等至。以詮釋禪定的教法和能夠進入禪定的修行者，稱之為能持。有些菩薩雖然能夠進入（等至），這顯示了對於等至的善巧，而不是等持的相狀。指這些菩薩來闡明這個道理。乃至沒有從諸佛那裡聽聞等等，解釋了對於等持不是善巧，有三種含義：一是沒有從佛那裡聽聞，二是沒有從第一菩薩那裡聽聞，三是沒有自己證得第一究竟的緣故，對於禪定的教法不能很好地瞭解。上面一個『未』字，貫穿下面的三個方面。對於不定地分別體相所攝的，是散亂的境界。這就是地不同類的法。所以思惟散亂的境界叫做『出定』。禪定所要做的，比如飲食等等，這是出定后應該做的事情，因為到了這個時候應該出定。所緣的相是指分別的體，因為緣著這個，所以能夠進入各種禪定。各種有漏法都叫做分別，所以禪定所緣的叫做分別。體相部分，離開見就沒有別的體性了。或許這裡所
【English Translation】 English version: 'Holding' (Dharana) and 'Attainment' (Samapatti): One should properly establish according to what is appropriate. Here, it is spoken from a superior and partial perspective. In the second set of four sentences, only the first two sentences are made. 'Skillful in Holding' but not 'Skillful in Attainment' means being well-versed in the distinctions of names, phrases, and literal bodies of 'Holding' (Samadhi), but not in the various aspects and characteristics of practices that lead to 'Attainment' (Samapatti). This speaks of skillfulness, whose nature is the three wisdoms (hearing, thinking, and meditation). As for 'Holding,' it is spoken of here with roughly two meanings: the equalized concentration is what is held, and the practitioner is the one who holds. 'I can hold such concentration,' hence it is called 'Holding.' Also, the concentration that is explained is called 'equal,' and the teaching that explains the concentration is called 'holding.' The teaching can hold the concentration, hence it is called 'Holding.' As for 'Attainment,' the concentration that is entered is called 'equal,' and the aspects and characteristics of practices that lead to concentration are called 'Attainment.' Because it can reach 'equal,' it is called 'Attainment.' 'Attainment' means 'to reach,' because it can enter the result. Because it reaches 'equal.' Also, the concentration that is entered is called 'equal,' and the meaning of 'attainment' is as usual. It is explained that because 'Holding' and 'Attainment' each have two meanings, these four sentences are relatively different. In this, the first sentence: the teaching of concentration is 'Holding,' and the various aspects and characteristics of practices that lead to concentration are called 'Attainment.' The second sentence: the various aspects and characteristics of practices that lead to 'Attainment,' and the concentration that is entered, are both called 'Attainment.' The teaching that explains concentration and the practitioner who can enter concentration are called 'the holder.' There are Bodhisattvas who, although they can enter (Attainment), this shows skillfulness in Attainment, but not the aspect of Holding. It points to these Bodhisattvas to clarify the meaning. Even if they have not heard from the Buddhas, etc., this explains that they are not skillful in Holding, and there are three meanings: first, they have not heard from the Buddha; second, they have not heard from the foremost Bodhisattva; third, they have not personally realized the foremost ultimate, therefore they cannot understand the teaching of concentration well. The one 'not' above pervades the three places below. Those who are included in the differentiated entities and characteristics in the undetermined ground are scattered states. This is a dharma of a different category from the ground. Therefore, thinking about scattered states is called 'emerging from concentration.' What is done in concentration, such as eating and drinking, etc., these are things that should be done after emerging from concentration, because one should emerge from concentration at this time. The object of focus refers to the differentiated entity, because by focusing on this, one can enter various concentrations. All conditioned things are called differentiation, therefore what concentration focuses on is called differentiation. The entity and characteristic parts, without seeing, have no other nature. Or this which is
緣以五法中分別。所現相體為所緣相 云何引發謂能略攝廣文句義。此聞持力攝廣文義 云何等愛謂慚愧愛敬等者。此謂定前。起十二種法。一慚。二愧。三愛。四敬。五信。乃至第十二樂。以此為方便。心便得定。於此十二平等愛故。名為等愛。
第四。分別靜慮經中。文有四。一引經標。二略釋四轉。三廣釋相。四結成 此中四轉當知二時顛倒等者。四轉者。一有漏三摩地趣進時顛倒。二有漏定趣退時顛倒。三有漏定正退失無倒。四無漏定正進時無倒。或初二于進。謂退名為顛倒。初于有漏定進時。謂退後于無漏定進時。謂退故皆名倒。論說第二。
於三摩地退時顛倒者。修進無漏。趣退有漏時謂顛倒。后二退時。謂退名為無倒。初于有漏定。實退時謂退。後於無漏定。退有漏時謂退 于有漏定退時謂退中。文有三複次。一由愛味故退。二由慢毀故退。三由貪誑故退。第二無倒翻初無倒應知其相者。謂得無漏定。將失有漏定時。如實知退。是名無倒。第三無倒。退時知退。第四無倒。無漏進時知有漏退。此中第四與前第二。有差別者。前修無漏方便。猶未證得。謂退曾得定。今第四。正得無漏有漏不行。謂之為退。故成差別。
第五分別四撿行經中文有三。一引經標。二略顯撿行相。三廣顯示
所撿行。即四分凈定為所撿。能撿察即三慧。此即一人具修四種。
第六。於六境不受想無相經文有二。初牒經。后別釋 於此諸法若實若有都不領受者。不受境自相也 尚不受想者。尚不受六境之想 何況無想者。亦不受彼無想也。下釋有三 無有眼想。釋尚不受于想 不受自相。釋都不領受 不受無想。釋何況無想。
由厭壞故威勢映奪乃至能有其想者。謂無漏定。數思厭壞。遂于眼等無有事想。唯有四諦諸理相起 不受無想者。想與無想。皆悉不受。由不思惟一切相故。有空二想皆悉不受。故於滅盡真如理中。思惟寂靜 此中意說離諸相想名無想者。無分別智正證如時。前苦樂等相亦皆離之。想與無想一切皆出離。故離相想名為無想。
第七。釋四趣道經有三。初標。次釋。后顯差別。初唯有漏依定引起無漏道故。第二依定起慧。第三依二起二。第四初依定起慧。后依慧起定。第二第三。通有漏無漏。第四亦爾。俱引見道及修道無學道故。
第八。釋四凈勝經中有三。初標凈勝經。次釋凈勝義。三釋四凈勝想 謂所得所證所引戒等者。所得者。謂若圓滿法 所證者。謂若攝受法 所引戒等者。謂發勤精進。未滿令滿法 四凈勝者。一尸羅。二三摩地。三見。四解脫 此中所得所證所引
【現代漢語翻譯】 現代漢語譯本 所撿行，即以四種清凈禪定（四分凈定）作為所要考察的對象。能進行考察的是三種智慧（三慧）。這就是說，一個人同時修習四種法門。
第六，關於在六境中不受想無相的經文，分為兩部分。首先引用經文，然後分別解釋。『於此諸法若實若有都不領受者』，是不領受六境的自相。『尚不受想者』，是尚且不領受六境的想念。『何況無想者』，也是不領受那無想的境界。下面解釋分為三部分：『無有眼想』，解釋的是尚且不領受想念；『不受自相』，解釋的是完全不領受；『不受無想』，解釋的是何況無想。
『由厭壞故威勢映奪乃至能有其想者』，指的是無漏禪定。通過反覆思慮厭患破除，從而對於眼等六境沒有實事的想念，只有四諦的道理顯現。『不受無想者』，想和無想，全部都不領受。因為不思惟一切相，所以空和二的想念全部都不領受。所以在滅盡真如的道理中，思惟寂靜。這裡的意思是說，離開各種相的想念叫做無想。無分別智正確證悟真如的時候，之前的苦樂等相也全部都離開了。想和無想一切都出離了，所以離開相的想念叫做無想。
第七，解釋四趣道經，分為三部分。首先標出，然後解釋，最後顯示差別。首先只有有漏，依靠禪定引起無漏道。第二依靠禪定生起智慧。第三依靠禪定和智慧生起禪定和智慧。第四首先依靠禪定生起智慧，然後依靠智慧生起禪定。第二第三，貫通有漏和無漏。第四也是這樣，都引用見道、修道和無學道。
第八，解釋四凈勝經，分為三部分。首先標出凈勝經，然後解釋凈勝的含義，最後解釋四凈勝想。『謂所得所證所引戒等者』，所得，指的是圓滿的法；所證，指的是攝受的法；所引戒等，指的是發起勤奮精進，使未圓滿的法得到圓滿。四凈勝，一是尸羅（śīla，戒律），二是三摩地（samādhi，禪定），三是見（dṛṣṭi，見解），四是解脫（vimukti，解脫）。這裡所得、所證、所引
【English Translation】 English version That which is examined. That is, the fourfold pure concentration (Sifen Jingding) is what is to be examined. That which can examine is the three wisdoms (San Hui). This means that one person cultivates all four types.
Sixth. Regarding the sutra text on not receiving thought and non-thought in the six realms, there are two parts. First, quoting the sutra. Second, explaining separately. 'Regarding these dharmas, whether real or existent, not accepting them at all' means not accepting the self-nature of the six realms. 'Even not accepting thought' means even not accepting the thought of the six realms. 'How much less non-thought' means also not accepting that non-thought. The explanation below is divided into three parts: 'No eye-thought' explains not even accepting thought; 'Not accepting self-nature' explains not accepting at all; 'Not accepting non-thought' explains how much less non-thought.
'Because of disgust and destruction, the power overshadows, even to the point of being able to have that thought' refers to the undefiled concentration. Through repeated contemplation of disgust and destruction, there is no thought of real things regarding the eye and other six realms, only the principles of the Four Noble Truths arise. 'Not accepting non-thought' means that both thought and non-thought are not accepted at all. Because of not contemplating all appearances, both the thought of emptiness and duality are not accepted at all. Therefore, in the principle of extinction and Suchness, contemplate tranquility. The meaning here is that being apart from the thought of various appearances is called non-thought. When non-discriminating wisdom correctly realizes Suchness, the previous appearances of suffering and joy are also all left behind. Thought and non-thought are all liberated, so being apart from the thought of appearances is called non-thought.
Seventh. Explaining the Four Destinies Sutra, divided into three parts. First, stating. Second, explaining. Third, showing the differences. First, only the defiled, relying on concentration to give rise to the undefiled path. Second, relying on concentration to give rise to wisdom. Third, relying on both to give rise to both. Fourth, first relying on concentration to give rise to wisdom, then relying on wisdom to give rise to concentration. The second and third penetrate both the defiled and undefiled. The fourth is also like this, both quoting the path of seeing, the path of cultivation, and the path of no more learning.
Eighth. Explaining the Four Pure Superiorities Sutra, divided into three parts. First, stating the Pure Superiorities Sutra. Second, explaining the meaning of Pure Superiority. Third, explaining the Four Pure Superiority Thoughts. 'Referring to the precepts etc. that are obtained, realized, and induced' means that what is obtained refers to the complete dharma; what is realized refers to the dharma that is embraced; what is induced refers to initiating diligent effort to make the unfulfilled dharma fulfilled. The four pure superiorities are: first, morality (śīla); second, concentration (samādhi); third, view (dṛṣṭi); fourth, liberation (vimukti). Here, obtained, realized, and induced
戒等言。皆通四凈勝 圓滿攝受下文。牒釋發勤精進未滿令滿足。所引戒定見解脫體故不牒釋 又所得者戒。所證者定見 所引者。解脫 戒等者等定見解脫。互顯所得所證所引 下七云何。初一為戒。其等持見解脫。各二云何。隨應配釋 雖住具戒等四句六支。如聲聞地廣說 戒定二種。異生位名圓滿。得其聖位名攝受。見在異生位名未圓滿。入聖位名圓滿。無學位名攝受。解脫在有學位未圓滿。無學位名圓滿。不時解脫名攝受。解脫定障及事障。所得擇滅名解脫。
第九。釋心清凈行苾芻思惟五相經中。文有五。初引經標。二釋清凈行。三明行障。四別釋思惟五相。五結成 障者。即諸不善欲恚害尋。親里國土不死尋。所曾經樂等七種尋思。皆為障體。
三別釋五相中有二。初總標三品尋思差別成五。二別釋五。第一耎品尋思行者。思惟因果等諦相故。令七種尋滅。依中品尋思。分成二種。一見尋思過患。二不念思惟令七尋滅。依上品尋思。亦分成二。一非初即令一切不行。要當方便漸尚折伏。二若猶未能伏。便生厭悕。多思惟故。令七尋滅。
第十。蕩塵經中。文有三。初引經問。二釋三陶練。三舉法合 如金性內所有生金下。是發心出家。名初陶練。在資糧道位。得靜慮等。是次陶練。入
【現代漢語翻譯】 現代漢語譯本： 『戒等言』（戒等言：指戒、定、慧等），皆通『四凈勝』（四凈勝：指四種清凈殊勝的功德），圓滿地攝受下文。下文解釋『發勤精進未滿令滿足』，所引用的戒、定、見、解脫的本體，因此不作解釋。又，所得的是戒，所證的是定和見，所引的是解脫。『戒等』，等同於定、見、解脫，互相彰顯所得、所證、所引。下文第七個問題是『云何』（云何：如何），第一個問題是關於戒，其餘的等持、見、解脫，各有兩個問題是『云何』，應根據情況分別解釋。雖然安住于具戒等四句六支，如《聲聞地》中廣說。戒和定這兩種，在異生位（異生位：指凡夫的境界）稱為圓滿，得到聖位時稱為攝受。見在異生位時稱為未圓滿，進入聖位時稱為圓滿，在無學位（無學位：指阿羅漢的果位）時稱為攝受。解脫在有學位（有學位：指須陀洹到阿羅漢之間的果位）時未圓滿，在無學位時稱為圓滿，不時解脫稱為攝受。解脫能解除定障和事障，所得的擇滅稱為解脫。
第九，解釋《心清凈行苾芻思惟五相經》中，文分五部分。第一部分，引用經文並標明主題。第二部分，解釋清凈行。第三部分，闡明修行的障礙。第四部分，分別解釋思惟五相。第五部分，總結。障礙，即各種不善的欲、恚、害尋（欲恚害尋：指貪慾、嗔恚、傷害的尋思），親里、國土、不死尋（親里國土不死尋：指對親屬、國家、長生的尋思），所曾經樂等七種尋思，都是障礙的本體。
第三部分，分別解釋五相，分為兩部分。第一部分，總標三種品級的尋思差別，形成五種。第二部分，分別解釋五種。第一種，軟品尋思的修行者，思惟因果等諦相，從而使七種尋滅除。依靠中品尋思，分成兩種。一是見到尋思的過患，二是不念思惟，從而使七尋滅除。依靠上品尋思，也分成兩種。一是非一開始就令一切不行，要用方便逐漸折伏。二是如果仍然不能降伏，便生厭離和希望。因為多思惟的緣故，使七尋滅除。
第十，在《蕩塵經》中，文分三部分。第一部分，引用經文提問。第二部分，解釋三種陶練。第三部分，舉法合譬。如『金性內所有生金下』，是發心出家，名為初陶練，在資糧道位。得靜慮等，是次陶練，進入...
【English Translation】 English version: 'Precepts, etc.' (戒等言: referring to precepts, concentration, wisdom, etc.), all encompass the 'Fourfold Purity' (四凈勝: referring to the four kinds of pure and excellent merits), completely embracing the following text. The following text explains 'to fulfill the diligent effort that is not yet complete,' and the essence of precepts, concentration, view, and liberation that are cited, therefore, it is not explained. Furthermore, what is obtained is precepts, what is realized is concentration and view, and what is drawn forth is liberation. 'Precepts, etc.' is equivalent to concentration, view, and liberation, mutually highlighting what is obtained, what is realized, and what is drawn forth. The seventh question in the following text is 'How' (云何: How), the first question is about precepts, and the remaining concentration, view, and liberation each have two questions that are 'How,' which should be explained according to the situation. Although abiding in the four phrases and six branches of possessing precepts, etc., as extensively explained in the Śrāvakabhūmi. These two, precepts and concentration, are called complete in the state of ordinary beings (異生位: referring to the realm of ordinary beings), and are called embraced when attaining the holy position. View is called incomplete in the state of ordinary beings, and is called complete when entering the holy position, and is called embraced in the state of no-more-learning (無學位: referring to the state of Arhat). Liberation is incomplete in the state of learning (有學位: referring to the state between Stream-enterer and Arhat), and is called complete in the state of no-more-learning, and liberation that is not timely is called embraced. Liberation can remove the obstacles of concentration and the obstacles of affairs, and the obtained cessation through discrimination is called liberation.
Ninth, explaining the Sūtra on the Five Aspects of Thought for a Bhikṣu Practicing Pure Conduct, the text is divided into five parts. The first part, citing the sutra and marking the theme. The second part, explaining pure conduct. The third part, clarifying the obstacles to practice. The fourth part, separately explaining the five aspects of thought. The fifth part, summarizing. Obstacles, namely all kinds of unwholesome desires, hatred, harmful thoughts (欲恚害尋: referring to thoughts of greed, hatred, and harm), thoughts of relatives, country, and immortality (親里國土不死尋: referring to thoughts of relatives, country, and longevity), the seven kinds of thoughts such as past pleasures, are all the essence of obstacles.
The third part, separately explaining the five aspects, is divided into two parts. The first part, generally marking the differences in thoughts of the three grades, forming five kinds. The second part, separately explaining the five kinds. The first kind, practitioners of soft-grade thought, contemplate the aspects of truths such as cause and effect, thereby causing the seven kinds of thoughts to be extinguished. Relying on middle-grade thought, it is divided into two kinds. One is to see the faults of thought, and the other is to not think, thereby causing the seven thoughts to be extinguished. Relying on superior-grade thought, it is also divided into two kinds. One is to not allow everything to proceed from the beginning, but to gradually subdue with skillful means. The other is if one is still unable to subdue, then one generates aversion and hope. Because of much thought, the seven thoughts are extinguished.
Tenth, in the Sūtra on Washing Away Dust, the text is divided into three parts. The first part, citing the sutra and asking questions. The second part, explaining the three kinds of tempering. The third part, citing the Dharma and combining the analogy. As in 'the gold inherent in the nature of gold,' it is the initial aspiration to leave home, called the initial tempering, in the stage of accumulation. Obtaining dhyana, etc., is the second tempering, entering...
聖位已。是后陶練。故論說言不為有行之所拘執。依慧根伏令根姓顯。根除煩惱立陶練名。
第十一。釋於三相思惟經有三。一引經標。二釋三相。三結成差別。三相者。一止。二舉。三舍。一向修止舉。在定加行。于緣起等不正思擇。不思擇故心不正定。不能現觀。不盡諸漏成阿羅漢。數思惟舍。便思緣起乃至漏盡。道成滿故。
上十一段。別引經釋。下一複次。以四正法攝持聖教。有三。一標。二列。三釋 遠離者。入定處所 修習者。所修定慧 修果者。謂所得解脫所離二障有無為果 云何已習奢摩他下。釋此第三 無乖爭者。行善順教。資善順師。故善契理。宗教無違返。名無乖爭。若義若句若文。不說名者。舉初后以貫中故。第一句者所謂前句乃至即以此句而問第二等者。此略明於句平等潤洽 前句者。第一句也。如尊者阿難。於五百苾芻中。以此初句。問一比丘。復以初句問第二比丘。乃至五百。彼皆答言。如是如是。乃名師弟。義句無乖。平等潤洽互相隨順。句義同故。師弟同。教教同。教義同。義義同。行教同。皆準知也。設於初一依蘊而問。乃至不得名互相隨順。此返顯也。設於初一巧上依蘊而問。恐有第二。同類行者。而不解前所問義。故以余問。依問既殊。句義便別。云何得名平
【現代漢語翻譯】 聖位已（已證得聖果）。是后陶練（此後需要進一步的鍛鍊）。故論說言不為有行之所拘執（所以經論上說，不被有為之行所束縛）。依慧根伏令根姓顯（依靠智慧之根調伏煩惱，使本有的根性顯現）。根除煩惱立陶練名（根除煩惱，才可稱為陶練）。
第十一（第十一部分）。釋於三相思惟經有三（解釋關於三相思惟的經文，分為三個部分）。一引經標（首先引用經文標明主題）。二釋三相（其次解釋三相）。三結成差別（最後總結三者的差別）。三相者（三相指的是）：一止（止，即止息雜念）。二舉（舉，即提起正念）。三舍（舍，即捨棄對止和舉的執著）。一向修止舉（如果只是一味地修止和舉），在定加行（在禪定加行階段），于緣起等不正思擇（對於緣起等法不能正確地思擇），不思擇故心不正定（因為不能正確思擇，所以心不能真正安定），不能現觀（不能現觀實相），不盡諸漏成阿羅漢（不能斷盡一切煩惱，成就阿羅漢果）。數思惟舍（如果反覆思惟舍），便思緣起乃至漏盡（就能思惟緣起等法，乃至斷盡一切煩惱），道成滿故（因為修道圓滿）。
上十一段（以上十一段），別引經釋（分別引用經文進行解釋）。下一複次（下面再次闡述）。以四正法攝持聖教（用四種正法來攝持聖教），有三（分為三個部分）。一標（首先標明主題）。二列（其次列出四正法）。三釋（最後解釋四正法）。遠離者（遠離之處），入定處所（是進入禪定的場所）。修習者（所修習的），所修定慧（是所修習的禪定和智慧）。修果者（修習的果報），謂所得解脫所離二障有無為果（是指所獲得的解脫，所斷除的煩惱障和所知障，以及由此證得的有為和無為之果）。云何已習奢摩他下（『如何已經修習奢摩他』以下），釋此第三（解釋這第三部分）。無乖爭者（沒有乖戾爭執），行善順教（行為善良，順從教導），資善順師（積累善行，順從師長），故善契理（所以能夠很好地契合真理），宗教無違返（宗教義理沒有違背），名無乖爭（稱為沒有乖戾爭執）。若義若句若文（無論是義理、語句還是文辭），不說名者（這裡沒有詳細說明），舉初后以貫中故（是因為舉出開頭和結尾就可以貫穿中間部分）。第一句者所謂前句乃至即以此句而問第二等者（第一句是指前面的句子，乃至用這句來提問第二句等），此略明於句平等潤洽（這裡簡略地說明了語句的平等潤澤）。前句者（前面的句子），第一句也（就是第一句）。如尊者阿難（例如尊者阿難），於五百苾芻中（在五百位比丘中），以此初句（用這第一句），問一比丘（問一位比丘），復以初句問第二比丘（又用這第一句問第二位比丘），乃至五百（乃至問了五百位比丘），彼皆答言（他們都回答說），如是如是（是這樣，是這樣），乃名師弟（這才稱得上是師徒），義句無乖（義理和語句沒有乖戾），平等潤洽互相隨順（平等潤澤，互相隨順）。句義同故（因為語句和義理相同），師弟同（師徒之間相同），教教同（教法之間相同），教義同（教法和義理相同），義義同（義理和義理相同），行教同（修行和教法相同），皆準知也（都可以依此類推）。設於初一依蘊而問（假設一開始就依據五蘊來提問），乃至不得名互相隨順（乃至不能稱作互相隨順）。此返顯也（這是反過來顯明）。設於初一巧上依蘊而問（假設一開始巧妙地依據五蘊來提問），恐有第二（恐怕有第二種情況），同類行者（同類的修行人），而不解前所問義（卻不理解前面所問的含義），故以余問（所以用其他問題來提問）。依問既殊（依據提問既然不同），句義便別（語句和義理就不同），云何得名平（怎麼能稱得上平等呢）？
【English Translation】 The holy position is attained. Afterwards, there is further refinement. Therefore, the discourse states that one is not constrained by conditioned actions. Relying on the root of wisdom, one subdues and makes manifest the inherent nature of the roots. Eliminating afflictions at their root establishes the name of refinement.
Eleventh. Explanation of the Sutra on the Three Characteristics of Thought, in three parts: 1. Introducing the sutra and stating the topic. 2. Explaining the three characteristics. 3. Concluding with their differences. The three characteristics are: 1. Stopping (止, cessation of distractions). 2. Raising (舉, raising of right mindfulness). 3. Letting go (舍, relinquishing attachment to stopping and raising). If one only cultivates stopping and raising, during the preliminary practices of meditation, one does not correctly contemplate dependent origination, etc. Because one does not contemplate correctly, the mind is not rightly concentrated, one cannot directly perceive reality, and one cannot exhaust all outflows to become an Arhat (阿羅漢, one who has attained enlightenment). By repeatedly contemplating letting go, one then contemplates dependent origination until the exhaustion of outflows, because the path is perfected and fulfilled.
The above are eleven sections, each separately quoting and explaining a sutra. Next, 'Furthermore,' using the four right dharmas to uphold the holy teachings, in three parts: 1. Stating the topic. 2. Listing the four right dharmas. 3. Explaining them. 'Remoteness' (遠離者), the place for entering samadhi (入定處所, state of meditative absorption). 'Cultivation' (修習者), the samadhi and wisdom cultivated (所修定慧, the meditation and wisdom being cultivated). 'Fruit of cultivation' (修果者), referring to the liberation attained, the two obscurations (煩惱障 and 所知障, afflictive and cognitive obscurations) abandoned, and the conditioned and unconditioned fruits obtained (有為 and 無為果, conditioned and unconditioned results). 'How does one already practice Shamatha (奢摩他, calming meditation)?' below, explains this third part. 'Without discord' (無乖爭者), acting virtuously and following the teachings (行善順教, behaving virtuously and following the teachings), supporting virtue and obeying the teacher (資善順師, accumulating merit and obeying the teacher), therefore well-aligned with the truth (善契理, well aligned with the truth), religious teachings without contradiction (宗教無違返, religious teachings without contradiction), is called 'without discord' (無乖爭, without discord). Whether in meaning, phrase, or text (若義若句若文, whether in meaning, phrase, or text), not speaking of the name (不說名者, not speaking of the name), is because mentioning the beginning and end encompasses the middle (舉初后以貫中故, because mentioning the beginning and end encompasses the middle). 'The first phrase is what is called the preceding phrase, and even using this phrase to ask about the second, etc.' (第一句者所謂前句乃至即以此句而問第二等者), this briefly clarifies the equality and harmony of the phrases (此略明於句平等潤洽, this briefly clarifies the equality and harmony of the phrases). 'The preceding phrase' (前句者), is the first phrase (第一句也, is the first phrase). For example, Venerable Ananda (尊者阿難, a prominent disciple of the Buddha), among five hundred Bhikshus (苾芻, Buddhist monks), used this first phrase (以此初句, used this first phrase) to ask one Bhikshu (問一比丘, to ask one Bhikshu), and again used the first phrase to ask the second Bhikshu (復以初句問第二比丘, and again used the first phrase to ask the second Bhikshu), and so on for five hundred (乃至五百, and so on for five hundred), and they all answered (彼皆答言, and they all answered), 'Thus it is, thus it is' (如是如是, 'Thus it is, thus it is'), only then is it called teacher and disciple (乃名師弟, only then is it called teacher and disciple), meaning and phrase without discord (義句無乖, meaning and phrase without discord), equal and harmonious, mutually compliant (平等潤洽互相隨順, equal and harmonious, mutually compliant). Because the phrase and meaning are the same (句義同故, because the phrase and meaning are the same), teacher and disciple are the same (師弟同, teacher and disciple are the same), teachings are the same (教教同, teachings are the same), teaching and meaning are the same (教義同, teaching and meaning are the same), meaning and meaning are the same (義義同, meaning and meaning are the same), practice and teaching are the same (行教同, practice and teaching are the same), all can be inferred accordingly (皆準知也, all can be inferred accordingly). If one were to ask about the first based on the skandhas (蘊, aggregates), and so on, it would not be called mutual compliance (乃至不得名互相隨順, and so on, it would not be called mutual compliance). This is a reverse illustration (此返顯也, this is a reverse illustration). If one were to skillfully ask about the first based on the skandhas (蘊, aggregates), there might be a second situation (恐有第二, there might be a second situation), where fellow practitioners (同類行者, fellow practitioners) do not understand the meaning of the previous question (而不解前所問義, do not understand the meaning of the previous question), so one asks with other questions (故以余問, so one asks with other questions). Since the basis of the questions is different (依問既殊, since the basis of the questions is different), the phrase and meaning are different (句義便別, the phrase and meaning are different), how can it be called equal (云何得名平, how can it be called equal)?
等潤洽。初二行者果證既同。有知不知句義。問別師弟相返教義不同。故非平等潤洽隨順。以佛弟子證見同故。教義師弟互不相乖。外道見殊遞相乖返 非三摩呬多地境用之中。上釋等引位。下釋非等引位。釋論云。翻前易了。體即欲界全。上二地中一切散法。然觀此論文意。十二不定中。第七第九第十三種不定。地是上界。六七作意。第八是上界染法。此地不唯翻前地。是亦通上二界一切法 文分為二。初問起標。后隨別釋。此十二種。抉擇六十三。廣說差別建立所由。謂依初不定地。于安住心。應正取相。謂青瘀相等。此說五識性不定故。于境馳流貪等生起。為止息故。觀青瘀等。而安住心。即以此義西方二說。一云五識唯是有漏。性不定故。性散亂故。說十五界唯有漏故。成所作智。或第六識。或第七識。二云依諸二乘異生者。說十五界有漏自性不定。非依餘位。于中有說。成所作智。菩薩修道即現在前。有說佛地方得初起。如唯識第十。佛地第四等釋 或有闕輕安名非定地謂欲界繫心心所等。六十三云。依止此故。為得作意。應勤修習。此言意說。為得上界作意。應勤修習欲界善心。或厭闕輕安欲界散地。為得上界輕安地。作意應勤修習。唯識兩說。有義欲界無輕安。以此文為證。
言善十一通一切地
【現代漢語翻譯】 現代漢語譯本 等潤洽（指平等地受到滋養）。初二行者（指初地和二地的修行者）的果證已經相同。有人問，對於『知』與『不知』的句義，不同的師兄弟之間教導的意義不同，所以不是平等潤洽和隨順的。因為佛弟子證悟的見解相同，所以教義上師兄弟之間互不相違背。外道的見解不同，彼此之間互相違背，不是三摩呬多地（Samahita-bhumi，專注之地）的境界和作用之中。上面解釋的是等引位（Samapatti），下面解釋的是非等引位（Asamapatti）。釋論中說，反過來解釋就容易理解了。它的本體是欲界（Kama-dhatu）全部，以及上二界（色界Rupa-dhatu和無色界Arupa-dhatu）中的一切散亂法。然而觀察這段論文的意思，十二不定中，第七、第九、第十三種不定，地是上界。六七作意（Manaskara，作意）是上界，第八是上界的染法。此地不僅僅是反過來解釋前地，也是通向上二界的一切法。 文分為二，首先是問起標，然後是隨別解釋。這十二種，抉擇六十三，廣泛地說明差別建立的原因。也就是說，依據初不定地，對於安住心，應該正確地取相，比如青瘀相等。這裡說的是五識（Panca-vijnana）的自性不定，所以對於境界馳流，貪等生起。爲了止息這些，觀察青瘀等，從而安住心。對於這個意義，西方有兩種說法。一種說法是五識唯有有漏（Sasrava），自性不定，自性散亂，說十五界（Dasa-ayatana）唯有有漏。成所作智（Krtyanusthana-jnana）或者是第六識（Mano-vijnana），或者是第七識（Manas）。另一種說法是，依據諸二乘（Sravaka和Pratyekabuddha）異生者（Prthag-jana），說十五界有漏自性不定，不是依據其他位。于中有說，成所作智，菩薩修道時即現在前。有說佛地（Buddha-bhumi）方才初起，如《唯識》第十，《佛地》第四等解釋。 或者有缺少輕安（Prasrabdhi）名為非定地，指的是欲界系（Kama-dhatu）的心心所等。六十三中說，依止此故，爲了得到作意，應該勤奮修習。這句話的意思是說，爲了得到上界作意，應該勤奮修習欲界善心。或者厭惡缺少輕安的欲界散地，爲了得到上界輕安地，作意應該勤奮修習。《唯識》中有兩種說法，有義認為欲界沒有輕安，以此文為證。 言善十一通一切地（指善心所的十一種，遍通一切地）。
【English Translation】 English version They are equally nourished. The practitioners of the first and second Bhumis (Bhumis, stages of Bodhisattva development) have the same attainment. Someone asks, regarding the meaning of 'knowing' and 'not knowing,' the teachings differ among different fellow disciples, so it is not equal nourishment and compliance. Because the enlightened views of Buddha's disciples are the same, the teachings do not contradict each other between teachers and disciples. The views of non-Buddhists differ, contradicting each other, not being within the realm and function of Samahita-bhumi (Samahita-bhumi, the ground of concentration). The above explains Samapatti (Samapatti, attainment), and the following explains Asamapatti (Asamapatti, non-attainment). The commentary says that it is easier to understand if explained in reverse. Its essence is the entire Kama-dhatu (Kama-dhatu, desire realm), and all scattered dharmas in the upper two realms (Rupa-dhatu, form realm and Arupa-dhatu, formless realm). However, observing the meaning of this thesis, among the twelve uncertain factors, the seventh, ninth, and thirteenth uncertain factors, the ground is the upper realm. The six-seven Manaskara (Manaskara, attention) is the upper realm, and the eighth is the defiled dharma of the upper realm. This ground not only explains the previous ground in reverse, but also connects to all dharmas of the upper two realms. The text is divided into two parts: first, the question is raised, and then it is explained separately. These twelve types determine sixty-three, extensively explaining the reasons for the establishment of differences. That is to say, according to the initial uncertain ground, one should correctly take the characteristics of the abiding mind, such as bluish-purple and so on. This refers to the uncertain nature of the five consciousnesses (Panca-vijnana), so greed and other things arise from the flow of the realm. In order to stop these, observe the bluish-purple and so on, so as to settle the mind. Regarding this meaning, there are two Western theories. One theory is that the five consciousnesses are only Sasrava (Sasrava, with outflows), with uncertain nature and scattered nature, saying that the fifteen realms (Dasa-ayatana) are only Sasrava. Krtyanusthana-jnana (Krtyanusthana-jnana, the wisdom of accomplishing what needs to be done) is either the sixth consciousness (Mano-vijnana) or the seventh consciousness (Manas). Another theory is that, according to the Prthag-jana (Prthag-jana, ordinary beings) of the two vehicles (Sravaka and Pratyekabuddha), the fifteen realms have an uncertain Sasrava nature, not according to other positions. Some say that Krtyanusthana-jnana appears when Bodhisattvas practice the path. Some say that it only arises in the Buddha-bhumi (Buddha-bhumi, Buddha ground), as explained in the tenth chapter of 'Vijnaptimatrata-siddhi' and the fourth chapter of 'Buddha-bhumi Sutra'. Or there is a lack of Prasrabdhi (Prasrabdhi, ease), which is called the uncertain ground, referring to the mind and mental factors of the Kama-dhatu (Kama-dhatu, desire realm). Sixty-three says that, relying on this, one should diligently practice in order to obtain Manaskara (Manaskara, attention). This sentence means that in order to obtain the Manaskara of the upper realm, one should diligently practice the good mind of the Kama-dhatu. Or dislike the scattered ground of the Kama-dhatu that lacks Prasrabdhi, and in order to obtain the Prasrabdhi ground of the upper realm, one should diligently practice Manaskara. There are two theories in 'Vijnaptimatrata-siddhi'. Some argue that there is no Prasrabdhi in the Kama-dhatu, as evidenced by this text. The eleven good qualities pervade all grounds (referring to the eleven good mental factors, which pervade all grounds).
者。通有尋伺地等三地俱有故。有義欲界亦有輕安。彼定加行亦得定地。彼亦微有調暢義故。除定加行余欲界心。皆闕輕安。名不定地。非一切無。說善十一通一切地。即九地故。餘十不定地。如六十三釋。
有心無心地。初九地。三乘境中分四。此之二地。第四段辨境位。六識有心無心二位別故。文分為二。初問標五門。后隨別釋。
地建立中。唯依初五地。辨地建立。非依餘者。但依地體。五識意地有名有心。無名無心。辨有無心。相猶未顯。未知九地何處義成。舉地體性。于有尋等地三相之中。以辨有心及無心者。即知九地二位差別。亦知定非定地。何者有心。何者無心。故更不須依定非定地。辨有無心。三慧三乘六地。諸行有無心別。不出前門有無餘依。
此第四第五門中。辨有心無心。非有身位。有無心別故。有無心唯依五地 有尋有伺地中。無心睡眠。無心悶絕。不名無心地者。以睡眠悶絕無心不定故 無尋無伺地中。無想定等。定無心故 又睡眠悶絕。依主識說名有心地。無想定等。依客識說名無心地。影略說故 又依隨轉理門。以辨無心。薩婆多說悶絕有心故 然抉擇分。復依五義辨有心地。由七種因辨無心地。唯依地體以辨有心。依此第三生與不生。建立無心 彼說七因。此八
【現代漢語翻譯】 現代漢語譯本：
這些（輕安）與有尋有伺地等三地都有關聯。有些觀點認為欲界也有輕安，因為彼處的禪定加行也屬於禪定地，並且也稍微具有調和暢適的意義。除了禪定加行之外，其餘欲界的心都缺乏輕安，因此被稱為不定地。並非完全沒有，（《瑜伽師地論》）說善十一心所通於一切地，即九地。其餘十個是不定地，如第六十三卷所解釋。
有心和無心地，最初的九地，在三乘的境界中分為四部分。這兩地，是第四段辨別境界和位次。因為六識有有心和無心兩種狀態的區別，所以文章分為兩部分。首先是提問，標出五門，然後分別解釋。
在地的建立中，只依據最初的五地來辨別地的建立，而不是依據其餘的。只是依據地的體性，五識意地有名有心，無名無心，辨別有無心，相狀還不明顯，不知道九地在何處成立意義。舉出地的體性，在有尋等地三種相狀之中，來辨別有心和無心，就知道九地兩種狀態的差別，也知道禪定地和非禪定地，哪些是有心，哪些是無心。所以不需要再依據禪定地和非禪定地來辨別有無心。三慧、三乘、六地，諸行的有無心區別，沒有超出前面的門，沒有其他的依據。
在這第四和第五門中，辨別有心和無心，不是有身位，有無心區別的緣故。有無心只依據五地。在有尋有伺地中，無心睡眠，無心悶絕，不稱為無心地，因為睡眠和悶絕的無心是不定的。在無尋無伺地中，無想定等，是禪定中的無心。而且睡眠和悶絕，依據主識來說稱為有心地，無想定等，依據客識來說稱為無心地，這是省略的說法。又依據隨轉理門，來辨別無心。薩婆多（Sarvastivada，一切有部）說悶絕是有心的。然而《抉擇分》（Viniscaya-samgrahanl，瑜伽師地論的一部分）又依據五種意義來辨別有心地，由七種原因來辨別無心地。只依據地的體性來辨別有心，依據這第三生與不生，建立無心。他們說了七個原因，這裡有八個。 English version:
These (ease) are associated with the three lands including the Vitarka-Vichara land. Some argue that the Desire Realm also has ease because the preparatory practices for meditation there also belong to the meditation land and have a slight sense of harmony and comfort. Apart from the preparatory practices for meditation, the rest of the minds in the Desire Realm lack ease, so they are called the Non-Concentrated Land. It's not that they are completely without it. The Yoga-bhumi says that the eleven wholesome mental factors are common to all lands, that is, the nine lands. The remaining ten are Non-Concentrated Lands, as explained in the sixty-third fascicle.
The lands with mind and without mind, the initial nine lands, are divided into four parts in the realm of the Three Vehicles. These two lands are the fourth section distinguishing realms and stages. Because the six consciousnesses have two states, with mind and without mind, the text is divided into two parts. First, there is the question, marking out the five doors, and then explaining them separately.
In the establishment of lands, only the establishment of lands is distinguished based on the initial five lands, not based on the rest. Only based on the nature of the land, the five consciousnesses and mind-consciousness land have name and mind, without name and without mind. Distinguishing with mind and without mind, the characteristics are not yet clear, and it is not known where the meaning of the nine lands is established. Citing the nature of the land, among the three characteristics of the Vitarka land, etc., distinguishing with mind and without mind, one knows the difference between the two states of the nine lands, and also knows which of the concentrated and non-concentrated lands have mind and which do not. Therefore, it is not necessary to distinguish with mind and without mind based on the concentrated and non-concentrated lands. The distinctions between with mind and without mind in the three wisdoms, the Three Vehicles, and the six lands do not go beyond the previous doors, and there are no other bases.
In these fourth and fifth doors, distinguishing with mind and without mind is not because of having a body position, and there is a distinction between with mind and without mind. With mind and without mind are only based on the five lands. In the Vitarka-Vichara land, mindless sleep and mindless fainting are not called mindless lands because the mindlessness of sleep and fainting is uncertain. In the Non-Vitarka-Non-Vichara land, the Nirodha-samapatti (Cessation Meditation) etc., are mindless in meditation. Moreover, sleep and fainting are said to be with mind based on the principal consciousness, while Nirodha-samapatti etc., are said to be without mind based on the objective consciousness, which is an abbreviated way of speaking. Also, the absence of mind is distinguished based on the principle of following transformation. The Sarvastivada (everything exists school) says that fainting has mind. However, the Viniscaya-samgrahanl (a part of Yoga-bhumi) again distinguishes with mind based on five meanings, and distinguishes without mind based on seven causes. Only based on the nature of the land is with mind distinguished, and based on this third arising and non-arising, without mind is established. They spoke of seven causes, here there are eight.
【English Translation】 These (ease) are associated with the three lands including the Vitarka-Vichara land. Some argue that the Desire Realm also has ease because the preparatory practices for meditation there also belong to the meditation land and have a slight sense of harmony and comfort. Apart from the preparatory practices for meditation, the rest of the minds in the Desire Realm lack ease, so they are called the Non-Concentrated Land. It's not that they are completely without it. The Yoga-bhumi says that the eleven wholesome mental factors are common to all lands, that is, the nine lands. The remaining ten are Non-Concentrated Lands, as explained in the sixty-third fascicle. The lands with mind and without mind, the initial nine lands, are divided into four parts in the realm of the Three Vehicles. These two lands are the fourth section distinguishing realms and stages. Because the six consciousnesses have two states, with mind and without mind, the text is divided into two parts. First, there is the question, marking out the five doors, and then explaining them separately. In the establishment of lands, only the establishment of lands is distinguished based on the initial five lands, not based on the rest. Only based on the nature of the land, the five consciousnesses and mind-consciousness land have name and mind, without name and without mind. Distinguishing with mind and without mind, the characteristics are not yet clear, and it is not known where the meaning of the nine lands is established. Citing the nature of the land, among the three characteristics of the Vitarka land, etc., distinguishing with mind and without mind, one knows the difference between the two states of the nine lands, and also knows which of the concentrated and non-concentrated lands have mind and which do not. Therefore, it is not necessary to distinguish with mind and without mind based on the concentrated and non-concentrated lands. The distinctions between with mind and without mind in the three wisdoms, the Three Vehicles, and the six lands do not go beyond the previous doors, and there are no other bases. In these fourth and fifth doors, distinguishing with mind and without mind is not because of having a body position, and there is a distinction between with mind and without mind. With mind and without mind are only based on the five lands. In the Vitarka-Vichara land, mindless sleep and mindless fainting are not called mindless lands because the mindlessness of sleep and fainting is uncertain. In the Non-Vitarka-Non-Vichara land, the Nirodha-samapatti (Cessation Meditation) etc., are mindless in meditation. Moreover, sleep and fainting are said to be with mind based on the principal consciousness, while Nirodha-samapatti etc., are said to be without mind based on the objective consciousness, which is an abbreviated way of speaking. Also, the absence of mind is distinguished based on the principle of following transformation. The Sarvastivada (everything exists school) says that fainting has mind. However, the Viniscaya-samgrahanl (a part of Yoga-bhumi) again distinguishes with mind based on five meanings, and distinguishes without mind based on seven causes. Only based on the nature of the land is with mind distinguished, and based on this third arising and non-arising, without mind is established. They spoke of seven causes, here there are eight.
因者。此開根境。彼合名緣。闕其八因緣。如六十三釋 問若許二乘入無餘依。云何不許眾生界減。經說眾生界無增無減故。答如海無邊。除去一滴非為增減。生死海中此亦如是。又上無依經。眾生界者。謂如來藏性。眾生雖有入無餘依。彼如來藏無增無減。故彼經言。阿難是如來界無量無邊。為煩惱塵之所隱蔽。隨流生死無始輪轉。我以此義名眾生界。若依此義真為妄性。妄依真立。妄雖起滅。真無增減。又楞伽經說。諸聲聞經于多劫入涅槃界。耽三昧酒。長時醉臥。后從彼起發大心者。攝大乘說。化作聲聞。非實如此。故無餘依身心並滅。
聞所成地第十。
上之九地。辨三乘境。自下六地。辨三乘行。初三通行。三乘皆能修三慧故。后三別行。應機隨法。成自乘故 又初三是方便行。后三根本行 又初三所學行。后三所成行。聞謂聞慧。聞緣教故。以此為因所成諸法。名聞所成。即以彼慧。及相應法。並聞所緣。若文若義。並所得果。為此地體。前作意中。聞唯緣法者。少緣義故 此地文分為三。初結前問后。標起論端。次問列五明處名。后隨別釋。
謂若略說於五明處乃至讀誦憶念者。有二釋。此顯於五明教。所生聞慧。一云。謂以覺慧為先聽聞。后時意地。領受讀誦及憶念等。方是聞慧
【現代漢語翻譯】 現代漢語譯本 『因』指的是，這是開顯根境，而『緣』是合集名相。如果缺少這八種因緣，就像《六十三釋》中所解釋的那樣。問：如果允許二乘（聲聞乘和緣覺乘）進入無餘依涅槃（nirupadhisesa-nirvana，指斷盡煩惱，不再有任何剩餘的涅槃狀態），為什麼不允許眾生界減少呢？經中說眾生界是無增無減的。答：就像大海是無邊無際的，除去一滴水不能算是增加或減少。在生死之海中，情況也是如此。而且《上無依經》中說，眾生界指的是如來藏性（tathagatagarbha，一切眾生本具的佛性）。眾生即使進入無餘依涅槃，如來藏性也不會增加或減少。所以那部經說，阿難（Ananda，佛陀的十大弟子之一），如來界（tathagatadhatu，如來的境界）是無量無邊的，被煩惱塵埃所遮蔽，隨著生死之流無始無終地輪迴。我用這個意義來稱之為眾生界。如果依據這個意義，真實是妄想的本性，妄想依賴於真實而建立。妄想雖然生起和滅亡，但真實是無增無減的。而且《楞伽經》（Lankavatara Sutra）說，許多聲聞（sravaka，聽聞佛陀教誨而證悟的弟子）經過多個劫進入涅槃界，沉溺於三昧（samadhi，禪定）之酒，長時間地醉臥。後來從那裡醒來，發起大乘菩提心的人。《攝大乘論》（Mahayana-samgraha）說，這是化現的聲聞，並非真實如此。所以無餘依涅槃是身心都滅盡的狀態。
聞所成地第十。
上面的九地，辨別了三乘（聲聞乘、緣覺乘、菩薩乘）的境界。從下面的六地，辨別三乘的修行。最初的三地是共通的修行，因為三乘都能修習三慧（聞慧、思慧、修慧）。後面的三地是各自不同的修行，應機隨法，成就各自的乘。而且最初的三地是方便行，後面的三地是根本行。而且最初的三地是所學之行，後面的三地是所成之行。『聞』指的是聞慧，因為聞慧是緣于教法的。以聞慧為因而成就的諸法，稱為聞所成。也就是以這種智慧，以及相應的法，連同聞慧所緣的，無論是文字還是義理，以及所獲得的果報，都作為這一地的本體。在前面的作意中，聞慧只是緣於法，是因為很少緣于義理。這一地的文分為三部分。首先是總結前面的內容，提問後面的內容，標明開啟論述的開端。其次是提問並列出五明處（五種學問或知識領域）的名稱。最後是分別解釋。
所謂略說五明處，乃至讀誦憶念等。有兩種解釋。這顯示了從五明教所產生的聞慧。一種說法是，以覺慧為先導來聽聞，之後在意識層面，領受讀誦和憶念等，才是聞慧。
【English Translation】 English version 'Cause' refers to the opening up of the root realm, while 'condition' refers to the aggregation of names and forms. The absence of these eight causes and conditions is as explained in the Sixty-three Explanations. Question: If the Two Vehicles (Sravakayana and Pratyekabuddhayana) are allowed to enter Nirupadhisesa-nirvana (nirupadhisesa-nirvana, the state of nirvana where all afflictions are extinguished and nothing remains), why is the decrease of the realm of sentient beings not allowed? The sutras say that the realm of sentient beings neither increases nor decreases. Answer: Just as the ocean is boundless, removing a drop of water cannot be considered an increase or decrease. In the ocean of samsara (samsara, cycle of birth and death), it is the same. Moreover, the 'Upari-anissita Sutra' states that the realm of sentient beings refers to the Tathagatagarbha (tathagatagarbha, the Buddha-nature inherent in all beings). Even if sentient beings enter Nirupadhisesa-nirvana, the Tathagatagarbha does not increase or decrease. Therefore, that sutra says, 'Ananda (Ananda, one of the Buddha's ten great disciples), the Tathagatadhatu (tathagatadhatu, the realm of the Tathagata) is immeasurable and boundless, obscured by the dust of afflictions, and endlessly revolves in the stream of samsara. I call this the realm of sentient beings.' According to this meaning, reality is the nature of delusion, and delusion is established based on reality. Although delusion arises and ceases, reality neither increases nor decreases. Furthermore, the Lankavatara Sutra (Lankavatara Sutra) says that many Sravakas (sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) enter the realm of nirvana for many kalpas (kalpa, eon), indulging in the wine of samadhi (samadhi, meditative absorption), and sleeping in a drunken state for a long time. Later, they awaken from that state and generate the great Bodhicitta (Bodhicitta, the mind of enlightenment). The Mahayana-samgraha (Mahayana-samgraha) says that these are manifested Sravakas, not truly so. Therefore, Nirupadhisesa-nirvana is the state where both body and mind are extinguished.
The Tenth Ground of Accomplishment Through Hearing.
The preceding nine grounds distinguish the realms of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). The following six grounds distinguish the practices of the Three Vehicles. The first three grounds are common practices, as the Three Vehicles can all cultivate the Three Wisdoms (wisdom of hearing, wisdom of thinking, and wisdom of cultivation). The latter three grounds are distinct practices, responding to the capacity and following the Dharma to accomplish their respective vehicles. Moreover, the first three grounds are expedient practices, and the latter three grounds are fundamental practices. Furthermore, the first three grounds are practices to be learned, and the latter three grounds are practices to be accomplished. 'Hearing' refers to the wisdom of hearing, as the wisdom of hearing is based on the teachings. The dharmas accomplished through the wisdom of hearing are called accomplishment through hearing. That is, this wisdom, along with the corresponding dharmas, including what is heard, whether it be the words or the meaning, and the resulting fruits, are all taken as the substance of this ground. In the preceding attention, hearing only focuses on the Dharma because it rarely focuses on the meaning. The text of this ground is divided into three parts. First, it summarizes the preceding content, asks about the following content, and indicates the beginning of the discussion. Second, it asks and lists the names of the Five Sciences (five branches of learning or knowledge). Finally, it explains them separately.
That is, to briefly speak of the Five Sciences, up to reading, reciting, and remembering, etc. There are two explanations. This reveals the wisdom of hearing that arises from the teachings of the Five Sciences. One explanation is that hearing is preceded by awakened wisdom, and then, at the level of consciousness, receiving, reading, and remembering, etc., are all the wisdom of hearing.
。其五識初覺慧並聽聞。及俱意識聽聞讀誦是生得慧。不明瞭故。二云覺慧為先者。是生得慧。若聽。若聞若領受。若讀誦。若憶念俱是聞慧。俱時五識。雖非正聞慧。由從意地方便聞慧。所引發故因聞所成明瞭心者。亦是聞慧。設雖意地領受讀誦等。不明瞭者皆生得慧。
又于依止名句文身義中無倒解了者。謂於五明處義。覺慧為先所起聞慧。
第三。別釋五明處中。初辨內明處。文有二。初標四門。后隨別釋。四門者。一事施設者。謂三藏稱事施設建立。事謂事義。謂經律論義差別故。又是諸所詮義所依之體事。故立事名 二想差別施設者。謂能詮名。由名句文皆以想生故名稱想。又西域呼名多呼為想。又名等無體。隨聲假立。隨其想解。號為能詮。故說名等稱之為想 三攝聖教義相者。謂諸聖教所詮之義。能攝聖教 四由佛教所應知處相者。謂從二數。佛教所詮事增益。乃至十種佛教所詮事。名佛教所應知處相。第三以理攝教。第四以教顯理。素怛攬云契經。毗奈耶云調伏。摩怛履迦云本母。集諸經義。論議明之。出生諸經別所詮義故名本母。即舊所云修多羅毗尼摩得勤伽。
想差別中。有四嗢柁南。初嗢柁南。有十二門。第二嗢柁南。有十四門。第三嗢柁南。有九門。第四嗢柁南。有十門
【現代漢語翻譯】 現代漢語譯本： 第五識最初的覺慧以及聽聞，和伴隨的意識聽聞讀誦，都是生得慧（天生的智慧）。因為不夠明瞭的緣故。如果說覺慧是先導，那就是生得慧。無論是聽，無論是聞，無論是領受，無論是讀誦，無論是憶念，都屬於聞慧（通過聽聞獲得的智慧）。伴隨的五識，雖然不是真正的聞慧，但由於從意地（意識層面）方便地引發了聞慧，因此由聽聞所成就的明瞭心，也是聞慧。即使在意識層面領受讀誦等，如果不夠明瞭，都屬於生得慧。
此外，對於名句文身（語言文字）所表達的意義能夠正確理解，指的是對於五明處（聲明、工巧明、醫方明、因明、內明）的意義，以覺慧為先導所產生的聞慧。
第三，分別解釋五明處。首先辨析內明處。文分兩部分。首先標出四門，然後分別解釋。四門是：一、事施設（對事物的設定），指的是三藏（經、律、論）依據事物進行設定和建立。事，指的是事義，也就是經、律、論的意義差別。而且是各種所詮釋意義所依賴的本體，因此稱為事。二、想差別施設（對概念的設定），指的是能詮釋的名（名稱）。由於名、句、文都是通過想產生的，因此名稱為想。而且西域稱呼名，大多稱呼為想。而且名等沒有實體，是隨著聲音假立的，隨著人們的想法來理解，稱為能詮釋。因此說名等稱為想。三、攝聖教義相（概括聖教的意義），指的是各種聖教所詮釋的意義，能夠概括聖教。四、由佛教所應知處相（佛教應該瞭解的方面），指的是從二數（兩種事物）開始，佛教所詮釋的事物增多，乃至十種佛教所詮釋的事物，稱為佛教所應知處相。第三是以理來概括教義，第四是以教義來闡明道理。素怛攬（Sutram，契經）稱為契經，毗奈耶（Vinaya，戒律）稱為調伏，摩怛履迦（Matrka，論母）稱為本母，彙集各種經的意義，通過論議來闡明，出生各種經特別詮釋的意義，因此稱為本母。也就是舊時所說的修多羅（Sutra）、毗尼（Vinaya）、摩得勤伽（Matrka）。
想差別中，有四個嗢柁南（Udana，總綱）。第一個嗢柁南，有十二門。第二個嗢柁南，有十四門。第三個嗢柁南，有九門。第四個嗢柁南，有十門。
【English Translation】 English version: The initial perceptive wisdom of the fifth consciousness, along with hearing, and the accompanying consciousness of hearing, reading, and reciting, are all innate wisdom. This is because they are not clear enough. If it is said that perceptive wisdom comes first, then that is innate wisdom. Whether it is listening, hearing, receiving, reading, or recollecting, all belong to learned wisdom (wisdom gained through hearing). The accompanying five consciousnesses, although not truly learned wisdom, are learned wisdom because the clear mind achieved through hearing is conveniently initiated from the mental realm. Even if one receives, reads, etc., in the mental realm, if it is not clear, it all belongs to innate wisdom.
Furthermore, to understand without error the meaning expressed by names, phrases, and verbal bodies refers to the learned wisdom that arises first from perceptive wisdom regarding the meaning of the five sciences (the five vidyas): Sabdavidya (grammar), Silpasthanavidya (crafts), Cikitsavidya (medicine), Hetuvidya (logic), and Adhyatmavidya (inner knowledge).
Thirdly, to separately explain the five sciences. First, analyze the science of inner knowledge. The text has two parts. First, it marks out the four doors, and then explains them separately. The four doors are: 1. Establishment of things: This refers to the establishment and construction of the three pitakas (Tripitaka - Sutra, Vinaya, Abhidharma) based on things. 'Things' refers to the meaning of things, that is, the differences in the meanings of the Sutra, Vinaya, and Abhidharma. Moreover, it is the substance upon which all the meanings to be explained depend, hence it is called 'things.' 2. Establishment of conceptual differences: This refers to the names that can explain. Because names, phrases, and verbal bodies are all produced through thought, names are called 'thought.' Moreover, in the Western Regions, names are mostly called 'thought.' Furthermore, names, etc., have no substance; they are temporarily established according to sound and understood according to people's thoughts, and are called 'that which can explain.' Therefore, names, etc., are called 'thought.' 3. Comprehending the meaning of the holy teachings: This refers to the meaning explained by the various holy teachings, which can comprehend the holy teachings. 4. Aspects of what should be known according to Buddhism: This refers to the increase in the things explained by Buddhism, starting from two things, up to ten things explained by Buddhism, which are called aspects of what should be known according to Buddhism. The third is to comprehend the teachings with reason, and the fourth is to elucidate the reason with the teachings. Sutram (Sutra, discourses) is called discourses, Vinaya (discipline) is called taming, and Matrka (treatise) is called the matrix, which gathers the meanings of various sutras and clarifies them through discussions, giving rise to the particularly explained meanings of various sutras, hence it is called the matrix. That is, what was formerly called Sutra, Vinaya, and Matrka.
Within the differentiation of thought, there are four Udana (summaries). The first Udana has twelve doors. The second Udana has fourteen doors. The third Udana has nine doors. The fourth Udana has ten doors.
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句謂六內處等者。詮法自性名名。詮法差別稱句。今詮法差別。是故名句。以寬攝狹。名在其中 無量境界。在十方處所三世時分故。皆言無量。
四眾中。唯明男子四眾。無鄔波斯迦。又鄔波斯迦。素迦所攝。俱從在家中戒為性故。別離出之。
三十七道品。四沙門果。無諍愿智。六神通等。如聲聞地說 大乘五事。四尋思。四如實智。三性。三無性。如抉擇分釋 四真實。五種大乘。五無量不思議威德勝解等。如菩薩地釋。
六內處境界下。十四門法。名聲聞地法。大乘五事下。有十四門功德。是大乘法。補特伽羅空。補特伽羅無我。法空性。法無我。有差別者。空謂所空。自性無我。謂無其用及差別義。又空謂二空理。無我謂所執。或翻此說故二差別。
五相大菩提 自性者。顯揚第八云。謂過二乘所得轉依體 功能者。謂十自在。一壽。二心。三眾具。四業。五生。六愿。七勝解。八神力。九智。十法 方便者。謂四種變化。一現菩薩行變化。化根未熟者。二現如來變化。化根已熟者。三現攝聲聞變化。四現調伏獨覺變化 轉者有二。一暫時。于諸有情未解脫。成如來教化轉不體息。二究竟。佛難思德。為諸有情。作利益事。轉不休息 還者。彼論名滅。還涅槃故 此亦
【現代漢語翻譯】 現代漢語譯本： 『句』指六內處等。詮釋法的自性叫做『名』，詮釋法的差別叫做『句』。現在詮釋法的差別，所以叫做『句』。以寬泛的概念包含狹窄的概念，『名』就在其中。無量的境界，在十方處所和三世時分，所以都說『無量』。
四眾中，只說明男子的四眾，沒有鄔波斯迦（近事女）。而且鄔波斯迦（近事女），被素迦（善女）所包含，都從在家中以戒為體性，所以特別將她們分離出來。
三十七道品，四沙門果，無諍愿智，六神通等，如《聲聞地》所說。大乘五事，四尋思，四如實智，三性，三無性，如《抉擇分》所解釋。四真實，五種大乘，五無量不思議威德勝解等，如《菩薩地》所解釋。
六內處境界下，十四門法，叫做聲聞地法。大乘五事下，有十四門功德，這是大乘法。補特伽羅空（人空），補特伽羅無我（人無我），法空性（法空），法無我（法無我），有差別在於：空是指所空之物，自性無我是指沒有其作用以及差別之義。又，空是指二空之理，無我是指所執著之物。或者反過來解釋，所以這二者有差別。
五相大菩提：自性，如《顯揚》第八卷所說，是指超過二乘所得的轉依之體。功能，是指十自在：一、壽命自在，二、心自在，三、眾具自在，四、業自在，五、生自在，六、愿自在，七、勝解自在，八、神力自在，九、智自在，十、法自在。方便，是指四種變化：一、示現菩薩行變化，度化根基未成熟者；二、示現如來變化，度化根基已成熟者；三、示現攝受聲聞變化；四、示現調伏獨覺變化。轉，有兩種：一、暫時的，對於尚未解脫的有情，成就如來的教化，運轉不停止；二、究竟的，佛的不可思議功德，為諸有情，做利益之事，運轉不休息。還，那部論典中叫做『滅』，因為還歸涅槃。此亦（如此）。
【English Translation】 English version: 『Phrase』 refers to the six internal sense bases, etc. Explaining the self-nature of a dharma is called 『name,』 and explaining the differences of a dharma is called 『phrase.』 Now, explaining the differences of a dharma, therefore it is called 『phrase.』 The broad encompasses the narrow, so 『name』 is included within it. Limitless realms are in the ten directions and the three periods of time, hence they are all called 『limitless.』
Among the four assemblies, only the four assemblies of men are mentioned; there are no Upasikas (female lay followers). Moreover, Upasikas (female lay followers) are included within Sukas (virtuous women), both taking precepts at home as their nature, so they are specifically separated out.
The Thirty-seven Limbs of Enlightenment, the Four Fruits of a Shramana, Non-Contention Wisdom, the Six Supernormal Powers, etc., are as explained in the Sravaka-bhumi. The Five Matters of the Mahayana, the Four Inquiries, the Four Correct Knowledges, the Three Natures, the Three Non-natures, are as explained in the Viniścaya-saṃgrahaṇī. The Four Realities, the Five Kinds of Mahayana, the Five Limitless Inconceivable Majestic Power Superior Understandings, etc., are as explained in the Bodhisattva-bhumi.
Below the six internal sense base realms, the fourteen doors of dharma are called the Sravaka-bhumi dharma. Below the Five Matters of the Mahayana, there are fourteen doors of merit, which are the Mahayana dharma. Pudgala emptiness (emptiness of person), Pudgala non-self (non-self of person), Dharma emptiness-nature (emptiness of dharma), Dharma non-self (non-self of dharma), the difference lies in: emptiness refers to what is emptied; self-nature non-self refers to the absence of its function and the meaning of difference. Also, emptiness refers to the principle of the two emptinesses; non-self refers to what is clung to. Or, it can be explained the other way around, hence the difference between the two.
The Five Aspects of Great Bodhi: Self-nature, as the eighth volume of the Abhidharmasamuccaya says, refers to the transformed basis that surpasses what is attained by the Two Vehicles. Function, refers to the Ten Sovereignties: 1. Sovereignty over life, 2. Sovereignty over mind, 3. Sovereignty over resources, 4. Sovereignty over karma, 5. Sovereignty over birth, 6. Sovereignty over aspiration, 7. Sovereignty over superior understanding, 8. Sovereignty over supernormal power, 9. Sovereignty over wisdom, 10. Sovereignty over dharma. Means, refers to the four kinds of transformations: 1. Manifesting the transformation of Bodhisattva conduct, to transform those whose roots are not yet mature; 2. Manifesting the transformation of a Tathagata, to transform those whose roots are already mature; 3. Manifesting the transformation of gathering Sravakas; 4. Manifesting the transformation of taming Pratyekabuddhas. Turning, there are two kinds: 1. Temporary, for sentient beings who have not yet been liberated, accomplishing the Tathagata's teachings, turning without ceasing; 2. Ultimate, the Buddha's inconceivable virtues, for all sentient beings, doing beneficial deeds, turning without resting. Returning, that treatise calls it 『cessation,』 because it returns to Nirvana. This also (is so).
有二。一暫時。于已解脫有情。佛暫示現入般涅槃。二究竟。謂煩惱習氣及苦永滅。
五種大乘中。顯揚第八云。種子者。即菩薩地種姓品。趣入者。即發心品。次第者。即住品。正行者。即余諸品。正行果者。即大涅槃建立品。最初發心。謂菩提心。由有種子悲愍有情。是趣入菩提波羅蜜多。是諸地次第。攝眾生事。是大乘正行。自他相續成熟是正行果。二利果滿是佛德故 又最初者。謂種子。發心者。謂趣入。悲愍有情者。謂次第。波羅蜜多攝眾生事者。即正行。自他相續成熟者。謂正行果。此順菩薩地配品釋。
此文七識住。如初帙中解第十四自有文。
假設施中。初於法假立有情。后依圓成能取所取相上。假立諸法。
云何思擇一行者。對法第十五云。謂以一法與余法一一互相問。除此法更以第二法與余法互相問。如是一一一切當知 順前句者。謂諸法中。隨取二法。更互相問。依止前法以答所問。以狹問寬。順前句故 順后句者。謂即二法展轉相問。依止后問以答所問。以寬問狹。順后句故。一切狹體必即寬故。自有寬體非是狹故。或於所問應二句答。應三句答。應四句答。此中從寬以明。唯說四句體有覺狹。或不同故。寬狹義同應述可答。不如理名無事答。亦名遮止答。其二十
【現代漢語翻譯】 現代漢語譯本：有兩種涅槃。一是暫時的涅槃，對於已經解脫的有情（sentient beings），佛（Buddha）暫時示現進入般涅槃（Parinirvana，最終的涅槃）。二是究竟的涅槃，指的是煩惱習氣以及痛苦永遠滅除。
在五種大乘（Mahayana，大乘佛教）中，《顯揚聖教論》（Xianyang Shengjiao Lun）第八卷說：『種子』指的是菩薩（Bodhisattva）地的種姓品；『趣入』指的是發心品；『次第』指的是住品；『正行』指的是其餘各品；『正行果』指的是大涅槃建立品。最初的發心指的是菩提心（Bodhicitta，覺悟之心），因為有種子而悲憫有情，這是趣入菩提波羅蜜多（Bodhi-paramita，到達覺悟彼岸的方法）。這是諸地的次第。攝受眾生之事是大乘的正行。自身和他人的相續成熟是正行之果，二利（自利利他）圓滿是佛的功德。』又，最初指的是種子，發心指的是趣入，悲憫有情指的是次第，波羅蜜多攝受眾生之事指的是正行，自身和他人的相續成熟指的是正行果。這是順著菩薩地的品來解釋。
此文中的七識住，如同初帙中解釋的第十四自有文。
在假設施設中，首先對於法假立有情，然後依據圓成實性（Parinispanna，圓滿的真實自性）的能取所取相上，假立諸法。
什麼是思擇一行呢？《對法論》（Duifa Lun）第十五卷說：『指的是用一個法與其餘的法一一互相詢問，除去這個法，再用第二個法與其餘的法互相詢問，像這樣一一詢問，應當知道。』順著前一句的意思是說，在諸法中，隨便選取兩個法，再互相詢問，依據前一個法來回答所問，用狹窄的問題來詢問寬泛的內容，所以是順著前一句的意思。順著后一句的意思是說，就是兩個法輾轉互相詢問，依據后一個問題來回答所問，用寬泛的問題來詢問狹窄的內容，所以是順著后一句的意思。一切狹窄的體性必定就是寬泛的，自有寬泛的體性卻不是狹窄的。或者對於所問應該用兩句話回答，應該用三句話回答，應該用四句話回答。這裡是從寬泛的角度來說明，只是說四句話的體性有覺察的狹窄，或者因為不同，寬泛和狹窄的意義相同，應該陳述可以回答的內容，不如理的叫做無事答，也叫做遮止答。其中的二十。
【English Translation】 English version: There are two types of Nirvana. One is temporary. For sentient beings who have already attained liberation, the Buddha (Buddha) temporarily manifests entering Parinirvana (Parinirvana, the final Nirvana). The second is ultimate. It refers to the permanent cessation of afflictions, habitual tendencies, and suffering.
In the five Mahayanas (Mahayana, the Great Vehicle), the Xianyang Shengjiao Lun, Volume 8, states: 'Seed' refers to the lineage chapter of the Bodhisattva (Bodhisattva) ground; 'Entry' refers to the generation of Bodhicitta (Bodhicitta, the mind of enlightenment); 'Sequence' refers to the dwelling chapter; 'Right Practice' refers to the remaining chapters; 'Fruit of Right Practice' refers to the chapter on the establishment of the Great Nirvana. The initial generation of Bodhicitta refers to the mind of enlightenment, because of the seed and compassion for sentient beings, this is the entry into Bodhi-paramita (Bodhi-paramita, the method of reaching the other shore of enlightenment). This is the sequence of the grounds. The matter of embracing sentient beings is the right practice of the Mahayana. The continuous maturation of oneself and others is the fruit of right practice, and the fulfillment of the two benefits (benefit oneself and benefit others) is the merit of the Buddha.' Furthermore, 'initial' refers to the seed, 'generation of Bodhicitta' refers to entry, 'compassion for sentient beings' refers to sequence, 'the matter of embracing sentient beings through Paramita' refers to right practice, and 'the continuous maturation of oneself and others' refers to the fruit of right practice. This explanation follows the chapters of the Bodhisattva ground.
The seven consciousness abodes in this text are as explained in the fourteenth chapter of the first fascicle.
In hypothetical establishment, first, sentient beings are hypothetically established in relation to the Dharma (Dharma, the teachings of the Buddha); then, based on the aspect of the perceiver and the perceived in relation to Parinispanna (Parinispanna, the perfectly accomplished nature), all dharmas are hypothetically established.
What is 'reflecting on a single line'? The Duifa Lun, Volume 15, states: 'It refers to using one dharma to question each of the other dharmas one by one. After removing this dharma, use a second dharma to question each of the other dharmas one by one. In this way, one by one, one should know.' Following the meaning of the previous sentence means that among all dharmas, arbitrarily select two dharmas and then question each other. Rely on the previous dharma to answer the question, using a narrow question to inquire about broad content, so it follows the meaning of the previous sentence. Following the meaning of the latter sentence means that the two dharmas question each other in turn, relying on the latter question to answer the question, using a broad question to inquire about narrow content, so it follows the meaning of the latter sentence. Everything narrow in nature must be broad, but something broad in nature is not necessarily narrow. Or, the question should be answered with two sentences, three sentences, or four sentences. Here, it is explained from a broad perspective, only saying that the nature of four sentences has a narrowness of awareness, or because they are different, the meaning of broad and narrow is the same, and one should state what can be answered. What is not in accordance with reason is called an irrelevant answer, also called a prohibitive answer. Among them, twenty.
八對二門。五對三門等。皆如抉擇分六十五六七八等說 四行跡法。謂苦速通等。二文不同。至下當釋。
四法跡。謂三學跡。即無貪無瞋正念正定。三種系屬。初根互相屬。次識根互相屬。后根境互相屬。
十六種攝。如抉擇分五十四。及對法第五中說。
五相應。亦如對法第五。抉擇五十四說。
見聞覺知。瑜伽第三。九十三。對法第一等。釋見聞覺知義。顯揚第十八說。色界無覺。後起言說。無色都無。謂生彼界故。無彼後言說。
六種次第流轉次第者。謂嬰垓等十時流轉次第。或十二因緣次第 成所作次第者。謂出家受具。修七方便。得見道等 宣說次第者。謂四正斷。一剎那中。具其四用。以辨次第。非四現行前後有異。或宣說諸法。標釋次第 生起次第者。謂十時分芽莖等生起次第 現觀次第者。謂真相見道前後。六十三等現觀前後次第 等至者。謂九次第定 八種所作一滅依止者。能與滅惡為依止 轉謂與善生為依止 遍知。謂知善巧。遍知苦集緣生等法。生厭離故 喜樂者。謂喜樂滅道。
所緣有四等者。對法第十。一遍滿所緣。有四。謂有分別影像。無分別影像。事邊際。所作成熟所緣。二凈行所緣。有五。謂多貪。多瞋。多癡。憍慢。尋思五種觀行差別。
【現代漢語翻譯】 現代漢語譯本 八對二門，五對三門等，都如《抉擇分》第六十五、六十六、六十七、六十八等所說。 四行跡法，指的是苦速通等。兩種文字說法不同，將在下文解釋。
四法跡，指的是三學跡，即無貪、無瞋、正念、正定。三種系屬：初根互相系屬，次識根互相系屬，后根境互相系屬。
十六種攝，如《抉擇分》第五十四，以及《對法》第五中所說。
五相應，也如《對法》第五，《抉擇分》第五十四所說。
見聞覺知，《瑜伽師地論》第三，《阿毗達磨集論》第一等解釋了見聞覺知的含義。《顯揚聖教論》第十八說：**無覺，後起言說，無色界都無。這是因為生於彼界，所以沒有那裡的後起言說。
六種次第：流轉次第，指的是嬰孩等十個時期的流轉次第，或者十二因緣的次第；成所作次第，指的是出家受具足戒，修七方便，得見道等；宣說次第，指的是四正斷，在一剎那中，具備其四種作用，以辨別次第，並非四種現行前後有異，或者宣說諸法，標明解釋的次第；生起次第，指的是十時分芽、莖等生起的次第；現觀次第，指的是真相見道前後，第六十三等現觀的前後次第；等至者，指的是九次第定；八種所作：一滅依止，能夠作為滅惡的依止；轉，指的是作為善生的依止；遍知，指的是知道善巧，普遍地知道苦、集、緣生等法，從而產生厭離；喜樂，指的是喜樂滅道。
所緣有四等，《對法》第十：一遍滿所緣，有四種，即有分別影像、無分別影像、事邊際、所作成熟所緣；二凈行所緣，有五種，即多貪、多瞋、多癡、憍慢、尋思五種觀行差別。
【English Translation】 English version The eight pairs and two doors, the five pairs and three doors, etc., are all as described in the Viniścaya-saṃgrahaṇī (Decision Compendium) sections sixty-five, sixty-six, sixty-seven, and sixty-eight. The four characteristics of the path (catvāri pratipadā-lakṣaṇāni), refer to 'suffering, quick, and penetrating' etc. The two texts differ, which will be explained below.
The four traces of Dharma (dharma-pada), refer to the traces of the three learnings (tri-śikṣā), namely non-greed (alobha), non-hatred (adveṣa), right mindfulness (samyak-smṛti), and right concentration (samyak-samādhi). There are three kinds of connections: the initial roots are mutually connected, then consciousness and roots are mutually connected, and finally roots and objects are mutually connected.
The sixteen kinds of inclusion are as described in the Viniścaya-saṃgrahaṇī section fifty-four, and in the fifth chapter of the Abhidharma.
The five correspondences are also as described in the fifth chapter of the Abhidharma and the Viniścaya-saṃgrahaṇī section fifty-four.
'Seeing, hearing, feeling, and knowing' (dṛṣṭa-śruta-mata-vijñāta) are explained in the third chapter of the Yogācārabhūmi-śāstra, the ninety-third section, and the first chapter of the Abhidharma-samuccaya, etc. The eighteenth chapter of the Asaṅga's Compendium of Determinations says: 'No feeling' (asaṃjñika), subsequent speech arises, which is completely absent in the Formless Realm (arūpadhātu). This is because they are born in that realm, so there is no subsequent speech there.
The six kinds of sequences: The sequence of transmigration (saṃsāra), refers to the sequence of transmigration through the ten periods such as infancy, or the sequence of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda); the sequence of accomplishment (kṛtya), refers to leaving home and receiving full ordination (upasampadā), practicing the seven expedients (saptavidha-upāya), attaining the path of seeing (darśana-mārga), etc.; the sequence of exposition (deśanā), refers to the four right efforts (samyak-prahāṇa), which in a single moment, possess their four functions, in order to distinguish the sequence, not that the four actualizations are different in order, or expounding the dharmas, marking the sequence of explanation; the sequence of arising (utpāda), refers to the sequence of arising of the ten time divisions such as sprouts and stems; the sequence of direct realization (abhisamaya), refers to the sequence before and after the path of seeing the true nature, the sequence before and after the sixty-third direct realization, etc.; 'those in equipoise' (samāpatti), refers to the nine sequential abidings (navānupūrva-vihāra-samāpatti); the eight kinds of actions: one, cessation as a support, is able to serve as a support for the cessation of evil; transformation, refers to serving as a support for the arising of good; complete knowledge (parijñā), refers to knowing skillful means, universally knowing suffering (duḥkha), origination (samudaya), dependent arising (pratītyasamutpāda), and other dharmas, thereby generating aversion and detachment; joy and pleasure (prīti-sukha), refers to joy and pleasure in cessation and the path.
The objects of focus have four types, according to the tenth chapter of the Abhidharma: One, pervasive objects of focus (ālambana), has four types, namely conceptual images (savikalpa-pratibimba), non-conceptual images (nirvikalpa-pratibimba), the limit of the object (vastu-paryanta), and the object of accomplished maturity (niṣpatti-paripāka-ālambana); Two, objects of focus for purification (vyavadāna), has five types, namely the differences in the five types of contemplation for those with much greed (rāga), much hatred (dveṣa), much delusion (moha), arrogance (māna), and discursive thought (vitarka).
三善巧所緣。有五。謂蘊。界。處。緣起。處非處。善巧所緣。四凈惑所緣。有三。謂粗靜等相。真如。四聖諦。
四種九種瑜伽。下聲聞地。對法第九等說 方便瑜伽。以作意勝解慧為性。
三事觀者。有相。謂所緣事 尋思。是能緣事。
四行觀。如對法第九。及聲聞地說。
六事差別所緣觀。一者苦無常等差別義。在見道前方便 二事者。謂諸事作用。集有生。苦有因等 相者。謂滅諦體相 品者。謂諸法上中下品。或三乘道諦。有品類故。次上三種。在見道位 時者。在修道。在見道后時而起故。或觀三世 道理者。謂在無學道 或事者。蘊界處等。時者。三世。道理。謂四種道理。
五種教授者。一教教授。授與教法 二證教授。授與理法 三次第教授。授觀行法門 四無倒教授。授前三種應機無亂 五神變教授。授與神通令化眾生。
內明處四種相中。第三大段。明攝聖教義相中。有十法五對。初能作所作二俱善法。次過患染污。苦集諦法。三有障有順。謂煩惱善法。四有真有勝。無為有為諸無漏法。五有順有得。謂世間出世間法 應習。謂善法 應斷。謂染污法 斷已現行。謂無覆無記法。
第四大段。明佛教所應知處相中有二。初增十法門。后結之。初
【現代漢語翻譯】 現代漢語譯本： 三種善巧所緣有五種：即蘊（skandha，構成經驗的要素），界（dhātu，感官和意識的元素），處（āyatana，感官領域），緣起（pratītyasamutpāda，相互依存的起源），處非處（sthāna-asthāna，可能性與不可能性）。善巧所緣。 四種凈惑所緣有三種：即粗靜等相（sthūla-śānta-pranīta-lakṣaṇa，粗糙、寂靜、卓越的特徵），真如（tathātā，事物的真實本性），四聖諦（catvāri-ārya-satyāni，苦、集、滅、道）。
四種九種瑜伽，如下聲聞地（Śrāvakabhūmi，聲聞的修行階段），對法（Abhidharma，論藏）第九等所說：方便瑜伽（upāya-yoga），以作意（manaskāra，心理活動）、勝解（adhimokṣa，確信）、慧（prajñā，智慧）為自性。
三種事觀：有相，指所緣事（ālambana-vastu，作為冥想對象的事務）；尋思（vitarka，初步思考），是能緣事（ālambana-jñāna，能夠冥想的意識）。
四行觀，如對法第九及聲聞地所說。
六事差別所緣觀：一者，苦無常等差別義，在見道（darśanamārga，見道）前方便；二事，指諸事作用，集有生，苦有因等；相，指滅諦（nirodha-satya，滅諦）體相；品，指諸法上中下品，或三乘道諦（mārga-satya，道諦），有品類故。次上三種，在見道位；時，在修道（bhāvanāmārga，修道），在見道后時而起故，或觀三世；道理，指在無學道（aśaikṣamārga，無學道）；或事，蘊界處等；時，三世；道理，指四種道理。
五種教授：一教教授，授予教法（śāsana-deśanā，教義的傳授）；二證教授，授予理法（adhigama-deśanā，證悟的傳授）；三次第教授，授予觀行法門（anupūrva-deśanā，漸進的傳授）；四無倒教授，授予前三種應機無亂；五神變教授，授予神通令化眾生。
內明處四種相中，第三大段，明攝聖教義相中，有十法五對。初能作所作二俱善法；次過患染污，苦集諦法；三有障有順，指煩惱善法；四有真有勝，無為有為諸無漏法；五有順有得，指世間出世間法；應習，指善法；應斷，指染污法；斷已現行，指無覆無記法。
第四大段，明佛教所應知處相中有二。初增十法門，后結之。初
【English Translation】 English version: The three skillful objects of focus have five aspects: namely, skandhas (aggregates), dhātus (elements), āyatanas (sense fields), pratītyasamutpāda (dependent origination), sthāna-asthāna (possible and impossible). These are the skillful objects of focus. The four pure objects of focus for eliminating defilements have three aspects: namely, sthūla-śānta-pranīta-lakṣaṇa (coarse, peaceful, and excellent characteristics), tathātā (suchness or thusness), and catvāri-ārya-satyāni (the Four Noble Truths).
The four types of ninefold yoga, as described in the Śrāvakabhūmi (Hearer's Stage) and the ninth chapter of the Abhidharma (Higher Knowledge): upāya-yoga (skillful means yoga), whose nature is manaskāra (attention), adhimokṣa (conviction), and prajñā (wisdom).
The three aspects of observation: 'having characteristics,' referring to the ālambana-vastu (object of focus); vitarka (initial thought), which is the ālambana-jñāna (consciousness capable of focusing).
The four contemplations of conduct, as described in the ninth chapter of the Abhidharma and the Śrāvakabhūmi.
The six aspects of differentiated objects of focus: first, the differentiated meanings of suffering, impermanence, etc., in the preliminary practices before the darśanamārga (path of seeing); second, the functions of things, such as origination in the samudaya-satya (truth of the origin of suffering), and the cause of suffering in the duḥkha-satya (truth of suffering); the characteristic refers to the nature of the nirodha-satya (truth of cessation); the category refers to the superior, middling, and inferior categories of dharmas, or the mārga-satya (truth of the path) of the three vehicles, because they have categories. The next three are in the stage of the path of seeing; time is in the bhāvanāmārga (path of cultivation), arising after the path of seeing, or contemplating the three times; reason refers to the aśaikṣamārga (path of no more learning); or things, such as skandhas, dhātus, and āyatanas; time, the three times; reason, the four types of reason.
The five types of instruction: first, śāsana-deśanā (teaching instruction), imparting the doctrine; second, adhigama-deśanā (realization instruction), imparting the principle; third, anupūrva-deśanā (gradual instruction), imparting the methods of contemplation and practice; fourth, non-inverted instruction, imparting the previous three without confusion according to the capacity of the recipient; fifth, miraculous transformation instruction, imparting supernatural powers to transform sentient beings.
Among the four aspects of the inner knowledge, the third major section explains the meaning of encompassing the holy teachings, which contains ten dharmas and five pairs. First, the agent and the object, both being wholesome dharmas; second, faults and defilements, the duḥkha-satya (truth of suffering) and samudaya-satya (truth of origin); third, obstructive and conducive, referring to afflictions and wholesome dharmas; fourth, true and superior, the unconditioned and conditioned, all undefiled dharmas; fifth, conducive and attainable, referring to worldly and supramundane dharmas; what should be cultivated refers to wholesome dharmas; what should be abandoned refers to defiled dharmas; what is manifested after abandonment refers to neither wholesome nor unwholesome dharmas.
The fourth major section explains the aspects of what Buddhism should know, which has two parts. First, adding ten dharma gates, and then concluding. First
即為十段。初明三種。一有情即住。有三。要依有情方有情非情因及果。染與凈。生死涅槃。有為無為等增二門所明諸法故 初明三種。一有情增。二法門。有二十四對 于如來所說所有甚深經者。謂解深密等三性顯了教 相似甚深空相應經者。謂般若等。與此甚深經相似 緣性者。圓成性 緣起者。依他性 又有二法能令有情內正作意外聞他音等者。此內作意。外聞他音。是二因緣。由二法故。令此二因緣。現入現觀。當諸根熟。
第十四卷
增三。有四十五門 言十相者謂壞生命等者。上一壞字。貫通下十。雜穢語名壞 所為事業者。于正事業。不正而說名綺語故 前之七種作業毀壞者。外彰身語而作業名 其次二種意樂壞者。無貪無瞋。正意樂故 最後一種方便壞者。正見乃是正智因故 言三根者。謂貪瞋邪見。此說十業。三為加行。隨應為究竟。或此偏明意三業道。
第二門。文分為二。初明三法令不護根。后因前辨內法四種欲貪為因。生死增長。名邪法種 依四處所者。一自身利等四種白法。二怨。三中。四親 四白品者。謂利譽稱樂。四黑品者。衰毀譏苦。一於己利等。生欲尋思。希獲不失。故於怨中品。生恚尋思。乃至欲令彼命斷故。于親友品。生害尋思。但損惱故 婆須密論第二
【現代漢語翻譯】 現代漢語譯本： 即為十段。首先闡明三種（內容）。第一種是有情所依之住處。其中有三種（情況）：需要依賴有情才能產生有情和非情之因及果；染污與清凈；生死與涅槃；有為與無為等，通過增二門所闡明的諸法，因此（分為十段）。首先闡明三種（內容）。第一種是有情增，第二種是法門，有二十四對。 對於如來所說的所有甚深經典，指的是《解深密經》等闡明三自性的經典。相似甚深空相應經典，指的是《般若經》等，與此甚深經典相似。 緣性（Parinispanna，圓成實性）指的是圓成性。緣起（Pratītyasamutpāda，依他起性）指的是依他性。 又有兩種法能夠使有情內在正確地進行意念活動，外在聽聞他人的言語等。這內在的意念活動和外在聽聞他人的言語，是兩種因緣。由於這兩種法，使得這兩種因緣，顯現、進入、現觀。當諸根成熟時。 第十四卷 增三（內容），有四十五門。所說的十相，指的是斷壞生命等。上面的『壞』字，貫穿下面的十種（惡業）。雜亂污穢的言語稱為『壞』。 所作的事業，對於正當的事業，不正當地述說，稱為綺語。 前面的七種（惡）業，是外在通過身語而造作的毀壞。其次的兩種（惡）業，是意樂上的毀壞，因為無貪無嗔是正當的意樂。 最後一種（惡）業，是方便上的毀壞，因為正見才是正智的因。 所說的三根，指的是貪、嗔、邪見。這裡說十業，以三（毒）為加行，隨應為究竟。或者這裡偏重闡明意三業道。 第二門，文分為二。首先闡明三種法令不守護根門。然後因為前面的原因，辨明內在的四種欲貪為因，生死增長，稱為邪法之種。 依賴四種處所，一是自身利益等四種白法，二是怨，三是中（庸），四是親（友）。四白品，指的是利、譽、稱、樂。四黑品，指的是衰、毀、譏、苦。一是在自己的利益等（方面），產生欲的尋思，希望獲得而不失去。所以在怨（敵）中品，產生恚的尋思，乃至想要讓對方斷命。在親友品，產生害的尋思，只是損害惱亂。 《婆須密論》第二
【English Translation】 English version: These are ten sections. First, explain the three (aspects). The first is the dwelling place of sentient beings. There are three (situations): it is necessary to rely on sentient beings to produce the causes and effects of sentient and non-sentient things; defilement and purity; birth and death, and Nirvana; conditioned and unconditioned, etc., the various dharmas explained through the two doors of increase, hence (divided into ten sections). First, explain the three (aspects). The first is the increase of sentient beings, and the second is the Dharma gate, with twenty-four pairs. Regarding all the profound sutras spoken by the Tathagata, it refers to the Saṃdhinirmocana Sūtra (解深密經) and other scriptures that clarify the three natures (Trisvabhāva, 三自性). The similar profound sutras corresponding to emptiness refer to the Prajñā Sūtras (般若經) and others, which are similar to this profound sutra. Parinispanna (緣性, 圓成實性) refers to the perfected nature. Pratītyasamutpāda (緣起, 依他起性) refers to the dependent nature. Furthermore, there are two dharmas that enable sentient beings to correctly engage in mental activity internally and to hear the speech of others externally, etc. This internal mental activity and external hearing of the speech of others are two causes and conditions. Because of these two dharmas, these two causes and conditions manifest, enter, and are directly perceived. When the faculties mature. Volume 14 Increasing the three (aspects), there are forty-five doors. The so-called ten characteristics refer to the destruction of life, etc. The word 'destruction' above permeates the following ten (evil deeds). Confused and impure speech is called 'destruction'. The actions performed, speaking improperly about proper actions, are called frivolous speech. The previous seven (evil) deeds are external destructions performed through body and speech. The next two (evil) deeds are destructions in intention, because non-greed and non-hatred are proper intentions. The last (evil) deed is destruction in means, because right view is the cause of right wisdom. The so-called three roots refer to greed, hatred, and wrong view. Here, the ten karmas are discussed, with the three (poisons) as the preliminary practice, accordingly as the ultimate. Or here, the three karmic paths of mind are emphasized. The second door, the text is divided into two. First, it explains the three laws that do not guard the sense faculties. Then, because of the previous reason, it clarifies that the four kinds of desire and greed internally are the cause, and the increase of birth and death is called the seed of evil dharma. Relying on four places, one is the four white dharmas such as one's own benefit, the second is enemies, the third is neutral, and the fourth is relatives (friends). The four white qualities refer to benefit, honor, praise, and happiness. The four black qualities refer to decline, destruction, criticism, and suffering. One is in one's own benefit, etc., generating thoughts of desire, hoping to obtain and not lose. Therefore, in the middle category of enemies, generating thoughts of hatred, even wanting to end their lives. In the category of relatives and friends, generating thoughts of harm, only harming and disturbing. Vasumitra's Treatise, second (section)
卷。利衰二種。若依有情。以十七界十一處五蘊為性。除聲疏不成質故。若於非情。以四界四處一蘊為體。如前除聲 依鞞婆沙。十八界十二處五蘊為體。依非情。六界六處為體。五塵及四相故 依經部師。俱舍論說。衰無別體。失物名衰故。今依能失者。以辨衰體。以十八界為性。翻此利體。亦十八界 稱譽毀譏。婆須密論。體皆是聲。薩婆多師。說名句文。今合以聲名句文為體 苦樂二種。體即是受。如佛地論。雖辨其相而不出體。
煩惱趣者。能趣果故。即是三求。欲有邪梵行。求之所因起。
三種無明中。皆言前際者。發業無明名為前際。而觸受俱能起愛取。潤生無明名為后際。
又有三相能攝一切色法自相等者。此有二釋。一云此三種色。總攝一切色盡 一有見有對。謂顯形表是。此中表名作用者。作表示用故 二無見有對色。謂五根餘四塵色。
論云于自處所障礙余色等下。是總結上二色言。當知一切總有十色 三無見無對色。故云及定地色。今明三色屬自身者。故唯說彼 修方便者所有諸色。即是內化心境。亦是未滿化心果。若正通果所變化色。亦屬他人。故此不說。又若得凈定。是通果色 修方便者。是彼因色。彼通果色。即內化心境。彼方便色。即未滿化心果。境是心果
【現代漢語翻譯】 現代漢語譯本 卷中提到的利和衰兩種情況，如果依據有情眾生（sentient beings），那麼它們的自性是十七界（seventeen realms）十一處（eleven sense bases）五蘊（five aggregates）。因為聲音是疏遠的，不能構成實體。如果依據非情事物（non-sentient things），那麼它們的本體是四大（four great elements）四處（four sense bases）一蘊（one aggregate），如同前面排除聲音一樣。依據鞞婆沙（Vibhasa，註釋）：十八界、十二處、五蘊是它們的本體。依據非情事物，六界、六處是它們的本體，因為有五塵（five objects of sense）和四相（four characteristics）。 依據經部師（Sautrantika），《俱舍論》（Abhidharmakosha）說，衰沒有單獨的本體，失去東西才叫做衰。現在依據能使失去東西的因素來辨別衰的本體，以十八界為自性。與此相反，利的本體也是十八界。 稱譽、譭謗、譏諷，婆須密論（Vasumitra）認為它們的本體都是聲音。薩婆多師（Sarvastivada）說是名、句、文。現在合起來以聲音、名、句、文為本體。 苦和樂兩種，它們的本體就是受（feeling）。如《佛地論》（Buddhabhumika-sutra）所說，雖然辨別了它們的相狀，但沒有超出它們的本體。 煩惱趣，因為能夠趨向果報，就是三種求（three kinds of seeking）：欲求（sense-desire seeking）、有求（existence seeking）、邪梵行求（brahmacarya seeking）。是這些求的原因而生起。 三種無明（three kinds of ignorance）中，都說『前際』，是因為發起業的無明叫做前際。而觸（contact）和受（feeling）都能生起愛（craving）和取（grasping）。潤生的無明叫做后際。 又有三種相能夠總攝一切色法（rupa，form）的自相等，對此有兩種解釋。一種說法是這三種色，總攝了一切色法。一是可見有對色（visible and resistant form），指的是顯色（color）和形色（shape）。這裡面『表』指的是作用，因為有作表示的作用。二是無見有對色（invisible and resistant form），指的是五根（five sense organs）和其餘四塵色（four sense objects）。 論中說『在自己的處所障礙其他色』等等，這是總結上面兩種色法而言。應當知道總共有十種色法。三是無見無對色（invisible and non-resistant form），所以說是及定地色（form in meditative states）。現在說明三種色屬於自身，所以只說這些。修行方便者所有的各種色，就是內在變化的心境，也是未圓滿變化的心果。如果真正通達果報所變化出來的色，也屬於他人，所以這裡不說。又如果得到凈定，是通果色。 修行方便者，是那些因色。那些通果色，就是內在變化的心境。那些方便色，就是未圓滿變化的心果。境是心果。
【English Translation】 English version The two kinds of gain and loss mentioned in the volume, if based on sentient beings, their nature is the seventeen realms, eleven sense bases, and five aggregates. Because sound is distant and cannot constitute a substance. If based on non-sentient things, their substance is the four great elements, four sense bases, and one aggregate, just as excluding sound before. According to Vibhasa (commentary): the eighteen realms, twelve sense bases, and five aggregates are their substance. According to non-sentient things, the six realms and six sense bases are their substance, because there are the five objects of sense and the four characteristics. According to Sautrantika (the Sutra School), Abhidharmakosha (the Treasury of Metaphysics) says that loss has no separate substance; losing something is called loss. Now, based on the factors that can cause loss, we distinguish the substance of loss, with the eighteen realms as its nature. Conversely, the substance of gain is also the eighteen realms. Praise, defamation, and ridicule, Vasumitra (author of Samayabhedoparacanacakra) believes that their substance is all sound. Sarvastivada (the Everything Exists School) says they are name, sentence, and word. Now, we combine them and take sound, name, sentence, and word as the substance. The two kinds of suffering and happiness, their substance is feeling. As the Buddhabhumika-sutra (Discourse on the Buddha-land) says, although their characteristics are distinguished, they do not go beyond their substance. Affliction-destiny, because it can lead to fruition, is the three kinds of seeking: sense-desire seeking, existence seeking, and brahmacarya seeking. It is caused by these seekings. In the three kinds of ignorance, all say 'prior limit' because the ignorance that initiates karma is called the prior limit. And contact and feeling can give rise to craving and grasping. The ignorance that moistens rebirth is called the posterior limit. There are also three characteristics that can encompass all forms' self-characteristics, etc. There are two explanations for this. One explanation is that these three kinds of form encompass all forms. One is visible and resistant form, which refers to color and shape. Here, 'expression' refers to function because it has the function of making an expression. The second is invisible and resistant form, which refers to the five sense organs and the remaining four sense objects. The treatise says 'obstructing other forms in one's own place,' etc. This is a summary of the above two kinds of forms. It should be known that there are a total of ten kinds of forms. The third is invisible and non-resistant form, so it is said to be form in meditative states. Now, we explain that the three kinds of form belong to oneself, so we only talk about these. All the various forms possessed by those who practice the means are the internal transformation of the mind's realm, and also the unfulfilled fruit of the transformation of the mind. If the forms transformed by truly understanding the fruition also belong to others, so this is not discussed here. Also, if one obtains pure concentration, it is the fruition form. Those who practice the means are those causal forms. Those fruition forms are the internal transformation of the mind's realm. Those expedient forms are the unfulfilled fruit of the transformation of the mind. The realm is the mind's fruit.
故。二云。三相者。唯色處中顯形表三。最勝偏說 于自處所障礙余色等者。乘前彼明十一種色。
三欲中 多用功力依緣諸欲謂現前住所有諸欲者。下四欲天。欲多依現前。諸欲生起。用功念想方從彼生。或復由業異熟。用功方治成熟故。
三眼者。色為二。非色為一。法眼亦入慧中。同非色故。此明三乘因果同有。不說佛眼。莊嚴經說有十眼。如法華經方便品疏。
又三種心一境效能令證得如實智見者。如其次第。即初習業。已習行。已超度。三種作意相應定 又初是聞思慧。第二修慧。世間三慧相應定也。第三超度者。無分別智相應定也。又聞思修相應等持。能生無漏真智見故。行謂能緣。相謂境體。行所行相故名行相。此通無漏等持義釋。無分別智無行相故。或行解相狀故名行相。此依有漏三慧位定釋。
不凈生處超越因故者。三惡趣八無暇。名不凈生處。身語意三凈業。名超彼因。
三牟尼業者。即三善業。
謂由他所誹毀乃至所起慚愧及愛敬者。於他所誹毀生愧。顧他羞恥故。于自所誹毀生慚。顧他羞恥故。退失大利。深識因緣倍生慚信名為愛敬。即於三寶無愛敬故。名失大利。或於三處各能起三。不須別配。
三種最勝無上者。一智無上。謂三智中無我智
【現代漢語翻譯】 現代漢語譯本： 因此，關於『三相』，第二種觀點認為，只有色處中的顯色、形色和表色這三種是最殊勝的，特別說明：在各自的處所阻礙其他色等。這是承接前面所說的十一種色。
在三種欲中，多數需要花費功力才能依緣諸欲，即指現前安住的所有諸欲。這指的是下四欲天（指欲界六天中的前四天，即四天王天、忉利天、夜摩天、兜率天）。他們的慾望多依賴於現前，諸欲生起時，需要花費功力念想才能從中生起。或者由於業的異熟，需要花費功力才能治理成熟。
關於『三眼』，色法為二，非色法為一。法眼也歸入慧中，因為它同屬于非色法。這說明三乘（聲聞乘、緣覺乘、菩薩乘）的因果都有這三種眼。這裡沒有說佛眼。莊嚴經中說有十眼，如《法華經·方便品疏》中所說。
又有三種心一境性，能夠使人證得如實智見：按照次第，分別是初習業、已習行、已超度三種作意相應的禪定。初習業是聞思慧，第二是修慧，是世間的三慧相應的禪定。第三超度，是無分別智相應的禪定。又聞、思、修相應的等持，能夠生起無漏的真智見。『行』指的是能緣，『相』指的是境的體性，因為有能行和所行之相，所以名為行相。這通用於解釋無漏等持的含義。因為無分別智沒有行相。或者說，行是瞭解事物的相狀，所以名為行相。這是依據有漏的三慧位來解釋禪定。
『不凈生處超越因故』，三惡趣（地獄、餓鬼、畜生）和八無暇（沒有機會修行的八種情況）被稱為不凈生處。身語意三凈業，是超越這些不凈生處的因。
『三牟尼業』，就是指三種善業。
『謂由他所誹毀乃至所起慚愧及愛敬者』，因為他人誹毀而生愧，是因為顧及他人的羞恥。因為自己被誹毀而生慚，是因為顧及自己的羞恥。退失大利，是因為沒有深刻認識因緣，沒有倍生慚愧和信心，也就是對於三寶（佛、法、僧）沒有愛敬，所以說失去大利。或者說，在三個地方各自能夠生起三種（慚、愧、愛敬），不需要特別對應。
三種最勝無上：一是智無上，指的是三智（一切智、道種智、一切種智）中的無我智。
【English Translation】 English version: Therefore, regarding the 'Three Aspects,' the second view holds that only the manifested form, shape, and appearance within the realm of form are the most supreme, specifically stating: They obstruct other forms, etc., in their respective locations. This follows from the previously mentioned eleven types of form.
Among the three types of desires, most require effort to rely on desires, referring to all desires that are presently dwelt in. This refers to the lower four desire heavens (referring to the first four of the six desire realms: the Heaven of the Four Kings, the Heaven of the Thirty-three, the Yama Heaven, and the Tushita Heaven). Their desires mostly rely on the present; when desires arise, effort and contemplation are needed for them to arise. Or, due to the maturation of karma, effort is needed to manage and mature them.
Regarding the 'Three Eyes,' form is twofold, and non-form is one. The Dharma Eye is also included in wisdom because it also belongs to non-form. This indicates that the cause and effect of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all possess these three eyes. The Buddha Eye is not mentioned here. The Adornment Sutra speaks of ten eyes, as mentioned in the commentary on the 'Expedient Means' chapter of the Lotus Sutra.
Furthermore, there are three types of single-pointedness of mind that enable one to attain the true wisdom and vision: in order, they are the samādhi corresponding to the initial practice, the practiced conduct, and the transcended state of the three types of mental activity. The initial practice is the wisdom of hearing and thinking; the second is the wisdom of cultivation, which is the samādhi corresponding to the three worldly wisdoms. The third, transcendence, is the samādhi corresponding to non-discriminating wisdom. Moreover, the samādhi corresponding to hearing, thinking, and cultivation can generate undefiled true wisdom and vision. 'Conduct' refers to the ability to cognize, and 'aspect' refers to the nature of the object; because there is the aspect of what can be acted upon and what is acted upon, it is called the aspect of conduct. This is a general explanation of the meaning of undefiled samādhi. Because non-discriminating wisdom has no aspect of conduct. Alternatively, conduct is understanding the appearance of things, so it is called the aspect of conduct. This explanation of samādhi is based on the position of the three worldly wisdoms.
'Because of the cause of transcending impure birth places,' the three evil destinies (hell, hungry ghosts, and animals) and the eight unfavorable conditions (eight situations where there is no opportunity for practice) are called impure birth places. The three pure karmas of body, speech, and mind are the cause of transcending these impure birth places.
'The three Muni actions' refer to the three types of virtuous actions.
'Referring to the shame and remorse and love and respect arising from being slandered by others,' feeling shame because of being slandered by others is due to considering the shame of others. Feeling remorse because of being slandered oneself is due to considering one's own shame. Losing great benefit is due to not deeply understanding the causes and conditions, and not generating increased shame and faith, which means not having love and respect for the Three Jewels (Buddha, Dharma, and Sangha), hence the loss of great benefit. Alternatively, each of the three places can generate three (shame, remorse, love, and respect), without needing specific correspondence.
The three most supreme and unsurpassed: first, unsurpassed wisdom, referring to the wisdom of no-self among the three wisdoms (wisdom of all things, wisdom of the path, and wisdom of all aspects).
。為根本。初二智為方便。由此三入諦觀故偏說。二行無上。謂四行跡。三解脫無上。謂不動。心解脫。於世間出世間解脫。有學無學解脫。時解脫。其不動。心解脫。最無上故。
增四門中。有四十六門。亦有相違。為一門故。
念住者。體即是慧。由相應念。慧方住境故。
四種縛者。拘礙其心故名為縛。非必要是煩惱縛性。由心依執。身為自體。身便縛心。由心俱受。深領所緣。便縛俱心。由心了別色等為境界。所了別境。乃拘於心。即由如別身等。三法相應煩惱俱。染惱心故。名為縛。觀四為境。深生厭患。立四念住。所依內身。縛能依心。能緣俱受。五分位別。常與心俱。所了境界。縛能了心。及諸煩惱雜染。俱心故立四縛。
又有四種欲勤為先乃至能得善法及能增長者。即四正斷 現行諸不善法者。是律儀斷 及斷彼系者。謂斷斷。未生惡法名彼系故 能得善法。謂修習斷 及能增長。謂防護斷。
又有四種心定心住者。簡別散地名心定。內住一境名心住。
四種想為先戲論縛者。依七有想故。除有頂舍無量。
唯言除欲貪者。同大智度論如第十二卷會。
通有漏無漏他心差別智者。有漏他心智。不知無漏心。亦不知彼能緣自證分等。不知彼能知智。
【現代漢語翻譯】 現代漢語譯本：根本是智慧。最初的智慧是方便。由於這三者進入諦觀，所以偏說二行是無上的，即四行跡。三種解脫是無上的，即不動解脫（不動的心解脫），於世間和出世間解脫，有學和無學解脫，時解脫。其中不動的心解脫是最無上的。
在增四門中，有四十六門，也有互相違背的，因為只有一個門。
念住（Smṛtyupasthāna）的體性就是智慧。由於與念相應，智慧才能安住于境界。
四種縛，因為拘礙其心所以稱為縛。不一定必須是煩惱的縛性。由於心依執身體作為自身，身體就束縛了心。由於心共同感受，深刻領會所緣，就束縛了共同的心。由於心了別色等作為境界，所了別的境界就拘礙了心。就是由於像了別身體等，三種法相應，煩惱共同，染惱心，所以稱為縛。觀察四者作為境界，深深產生厭患，建立四念住（catuḥsmṛtyupasthāna）。所依的內身，束縛能依的心。能緣的共同感受，有五種分位差別，常常與心共同。所了的境界，束縛能了的心，以及各種煩惱雜染，共同的心，所以建立四縛。
又有四種以欲勤為先，乃至能夠獲得善法以及能夠增長善法，這就是四正斷（catvāri samyakprahāṇāni）。現行各種不善法，是律儀斷。以及斷除那些與不善法相關的，就是斷斷，未生的惡法稱為與不善法相關的。能夠獲得善法，稱為修習斷。以及能夠增長善法，稱為防護斷。
又有四種心定心住，簡別散亂之地稱為心定，內心安住於一個境界稱為心住。
四種以想為先的戲論縛，依據七有想，所以除了有頂天（Bhavāgra）捨棄無量。
只說除了欲貪，與《大智度論》第十二卷的解釋相同。
通達有漏和無漏的他心差別智，有漏的他心智，不知道無漏心，也不知道無漏心所能緣的自證分等，也不知道無漏心所能知的智慧。
【English Translation】 English version: Wisdom is fundamental. The initial wisdom is expedient. Because these three enter into the contemplation of truth, it is said that the two practices are supreme, namely the four foundations of mindfulness. The three liberations are supreme, namely the immovable liberation (immovable mind liberation), liberation in the world and beyond the world, liberation for those with learning and those without learning, and liberation in time. Among them, the immovable mind liberation is the most supreme.
Within the fourfold increase, there are forty-six doors, and there are also contradictions, because there is only one door.
The nature of the four foundations of mindfulness (Smṛtyupasthāna) is wisdom. Because of the association with mindfulness, wisdom can abide in the object.
The four bonds are called bonds because they restrain the mind. It is not necessarily the nature of the bonds of affliction. Because the mind relies on and clings to the body as its self, the body binds the mind. Because the mind jointly experiences and deeply understands what is cognized, it binds the joint mind. Because the mind distinguishes forms and so on as objects, the objects that are distinguished restrain the mind. It is because of distinguishing the body and so on, the three dharmas are associated, afflictions are together, and defile the mind, so they are called bonds. Contemplating the four as objects, deeply generating aversion, establishing the four foundations of mindfulness (catuḥsmṛtyupasthāna). The inner body that is relied upon binds the mind that relies on it. The joint experience that is cognized has five divisions and is always with the mind. The objects that are distinguished bind the mind that distinguishes them, as well as various afflictions and defilements, and the joint mind, so the four bonds are established.
Furthermore, there are four types that take desire and diligence as the basis, until one can obtain good dharmas and increase good dharmas, these are the four right exertions (catvāri samyakprahāṇāni). The various unwholesome dharmas that are currently active are the restraint of precepts. And cutting off those that are related to unwholesome dharmas is cutting off the cutting off, unwholesome dharmas that have not yet arisen are called related to unwholesome dharmas. Being able to obtain good dharmas is called cultivation cutting off. And being able to increase good dharmas is called protection cutting off.
Furthermore, there are four types of mind stabilization and mind abiding, distinguishing the scattered ground is called mind stabilization, the inner mind abiding in one object is called mind abiding.
The four bonds of discursive proliferation that take thought as the basis, based on the seven existences, therefore, except for the peak of existence (Bhavāgra), abandoning the immeasurable.
Only saying except for desire and greed, is the same as the explanation in the twelfth volume of the Mahāprajñāpāramitāśāstra.
The knowledge of the difference between the minds of others that are connected to both defilement and non-defilement, the knowledge of the minds of others that are connected to defilement, does not know the non-defiled mind, nor does it know the self-cognition division that the non-defiled mind can cognize, nor does it know the wisdom that the non-defiled mind can know.
謂自心不自見故。無漏他心智。能知有漏無漏心。亦知能知智。佛智后三分通能知自故。然未必作道四行。亦未必通餘人。
又有四法能盡上漏等者。有三說。一云即四法跡。於七方便見道修道無學道中。能盡上漏。為足跡故。二云四跡者。一得有漏慧。即七方便。二見道位。已缺諸煩惱及業果事。三修道位。無餘永斷諸煩惱事。四無學道。無餘永斷諸煩惱事。如所得道。轉更修習諸煩惱事。通上三處除有漏慧。三云。一有漏慧。是加行道。二缺諸煩惱。無間道。三缺諸事。解脫道。除諸粗重及果法故。四為無餘斷諸煩惱事故。如先所得轉更修習。是勝進道。
又有四護。一命護者。不惜身命。護持正法。或護他命根。而不損壞。或護自正命。不起惡業 二力護者。謂護智慧。摧眾魔怨。或護身力。為利益他。或護五力。摧怨不屈 心煩惱護者。護諸煩惱。不染污心。為護正法。起諸煩惱。驅遣惡人壞正法者 正方便護者。善巧方便習行正法。
又有四種能得正見乃至專注一緣者。于境不順。不貪也。于境不違。不瞋也。正知而行。不癡也。此之三種行。緣諸境行正行時清凈。專注一緣。正念也。后一種。住時清凈也。
又由四行能證明及解脫者。一念。二眼。三慧。四身。宿命明。天眼明
【現代漢語翻譯】 現代漢語譯本： 之所以說自心不能自見，是因為需要藉助其他智慧。無漏他心智（一種沒有煩惱的、能夠了解他人內心的智慧）能夠了解有煩惱和沒有煩惱的心，也能瞭解能知之智（能夠進行認知的智慧）。佛智（佛陀的智慧）的后三分（佛智的后一部分）能夠通達並瞭解自身。然而，這種智慧未必會引導人修行道之四行（四種修行方法），也未必能通達其他人的內心。
又有四種方法能夠徹底消除上漏（指更細微的煩惱）等。對此有三種說法。第一種說法認為，這四法即四法跡（四種修行的足跡），在七方便（七種方便法門）、見道（證悟真理的階段）、修道（修行以達到解脫的階段）、無學道（修行圓滿的階段）中，能夠徹底消除上漏，作為修行的足跡。第二種說法認為，四跡是指：一、獲得有漏慧（帶有煩惱的智慧），即七方便；二、處於見道位，已經缺少各種煩惱以及業果之事；三、處於修道位，沒有剩餘地永遠斷除各種煩惱之事；四、處於無學道，沒有剩餘地永遠斷除各種煩惱之事。如同所獲得的道，進一步修習各種煩惱之事，貫通以上三個階段，除了有漏慧。第三種說法認為：一、有漏慧，是加行道（為進入正道所做的準備）；二、缺少各種煩惱，是無間道（直接斷除煩惱的階段）；三、缺少各種業果之事，是解脫道（從煩惱中解脫的階段），因為除去了各種粗重的煩惱和果報之法；四、爲了沒有剩餘地斷除各種煩惱之事，如同先前所獲得的，進一步修習，這是勝進道（更加精進的修行階段）。
又有四種守護。一、命護（保護生命）：不吝惜自己的生命，護持正法（正確的佛法），或者保護他人的生命，而不加以損害，或者守護自己的正命（符合正法的生命），不造作惡業。二、力護（保護力量）：指保護智慧，摧毀各種魔怨（各種障礙修行的因素），或者保護身體的力量，爲了利益他人，或者保護五力（信、精進、念、定、慧五種力量），摧毀怨敵而不屈服。三、心煩惱護（保護心免受煩惱）：守護各種煩惱，不讓其染污內心，爲了守護正法，生起各種煩惱，驅趕破壞正法的惡人。四、正方便護（保護正確的方法）：善巧地運用各種方法，習行正法。
又有四種能夠獲得正見（正確的見解）乃至專注一緣（專注在一個目標上）的方法。對於外境不順從，不貪戀。對於外境不違背，不嗔恨。以正確的認知而行事，不愚癡。這三種行為，在緣于各種外境而進行正行時是清凈的。專注一緣，是正念。后一種，在安住時是清凈的。
又通過四種行為能夠證明和解脫。一、念（憶念過去的能力）。二、眼（天眼，能夠看到超自然景象的能力）。三、慧（智慧）。四、身（宿命明，能夠回憶前世的能力）。天眼明（能夠看到眾生死後往生何處的能力）。
【English Translation】 English version: It is said that the mind cannot see itself because it needs to rely on other wisdom. Anāsrava-paracitta-jñāna (untainted knowledge of others' minds) can know both tainted and untainted minds, and also know the knowing-wisdom (the wisdom that enables cognition). The latter third of Buddha-jñāna (Buddha's wisdom) can penetrate and know itself. However, this wisdom may not necessarily guide one to practice the four conducts of the path, nor can it necessarily penetrate the minds of others.
Furthermore, there are four dharmas that can completely exhaust the Ūrdhvāsrava (subtle afflictions), etc. There are three views on this. One view is that these four dharmas are the four dharma-tracks, which in the seven expedients, Darśanamārga (path of seeing), Bhāvanāmārga (path of cultivation), and Aśaikṣamārga (path of no more learning), can completely exhaust the Ūrdhvāsrava, serving as footprints for practice. The second view is that the four tracks refer to: first, obtaining Sāsrava-prajñā (tainted wisdom), which is the seven expedients; second, being in the Darśanamārga, already lacking various afflictions and karmic consequences; third, being in the Bhāvanāmārga, without remainder, permanently cutting off various afflictions; fourth, being in the Aśaikṣamārga, without remainder, permanently cutting off various afflictions. Like the path obtained, further cultivating various afflictions, penetrating the above three stages, except for Sāsrava-prajñā. The third view is: first, Sāsrava-prajñā is Prayogamārga (path of preparation); second, lacking various afflictions is Ānantaryamārga (path of immediate consequence); third, lacking various karmic consequences is Vimuktimārga (path of liberation), because it removes various coarse afflictions and resultant dharmas; fourth, in order to exhaust various afflictions without remainder, like what was previously obtained, further cultivating, this is Viśeṣamārga (path of superior progress).
Furthermore, there are four protections. First, Prāṇa-rakṣā (life protection): not sparing one's own life, upholding the Saddharma (true Dharma), or protecting the lives of others without harming them, or protecting one's own right livelihood, not creating evil karma. Second, Bala-rakṣā (strength protection): referring to protecting wisdom, destroying various Māra-ari (demonic enemies), or protecting physical strength for the benefit of others, or protecting the five Balas (five powers: Śraddhā, Vīrya, Smṛti, Samādhi, and Prajñā), destroying enemies without yielding. Third, Citta-kleśa-rakṣā (protecting the mind from afflictions): guarding against various afflictions, not allowing them to taint the mind, and for the sake of protecting the Saddharma, generating various afflictions to drive away evil people who destroy the Saddharma. Fourth, Upāya-rakṣā (protecting the right means): skillfully using various methods to practice the Saddharma.
Furthermore, there are four methods to obtain Samyagdṛṣṭi (right view) and even Ekāgratā (one-pointedness). Not conforming to external objects, not being greedy. Not opposing external objects, not being angry. Acting with right knowledge, not being ignorant. These three actions are pure when engaging in right conduct in relation to various external objects. Ekāgratā is Samyaksmṛti (right mindfulness). The latter is pure when abiding.
Furthermore, one can prove and liberate through four actions. First, Smṛti (recollection). Second, Cakṣus (divine eye). Third, Prajñā (wisdom). Fourth, Kāyā (body, referring to Pūrvanivāsānusmṛti-jñāna, the ability to recall past lives). Divyacakṣus (divine eye, the ability to see where beings are reborn after death).
。及二解脫。漏盡。如次能證身。即五蘊四蘊之身。
四者輕等動性者。謂風能造與所造。輕相似故名輕等。由風性動故。名輕等動性。又有諸部。立作意數。以為動性。今言與輕相似。風效能動。非作意也。
四法能住有情。謂四食。
四法為識足跡。謂四識住 見已趣向。五根色 取為所緣。六境色 所依境界俱有。如次配根五塵法處。
四問記論者。謂一向記等四論。人四記者。於法實相。如問如來法身。是真覺性等。應一向記言爾。顯了問人果勝劣。應分別記。望天為劣。望余為勝。隱密非顯了問義。亦非一向門。問人勝劣。應詰問記。汝何所方。如是展轉。觀彼曲意。返詰無窮。問實有情作者受者。應舍置記 法四記者。於法實相。問真如常耶。應一向記。問諸有情身中業果。其異熟當定生耶。潤惑盡者。異熟不生。潤惑未盡者。異熟當生。觀其諂意問請說法。但應返問。不應開釋。問蘊實法當爲有無耶。應舍置記。記謂記別。記別解脫故。
四種攝眾方便者。即四攝事。佈施。愛語。利行。同事。如次配之。
四死。如前第五卷解。
復有四清凈道。一非功用根圓滿等者。此即四行跡。謂苦遲通。苦速通。樂遲通。樂速通。如次配之。鈍根名遲。利根名速。
【現代漢語翻譯】 現代漢語譯本：以及兩種解脫（解脫：從輪迴中解脫），漏盡（漏盡：斷絕所有煩惱），依次能夠證得身，即五蘊（五蘊：色、受、想、行、識）或四蘊（四蘊：受、想、行、識）之身。
四者，輕等動性者，是指風能夠創造能造之物和所造之物。因為輕的相似性，所以名為輕等。由於風的性質是動，所以名為輕等動性。又有其他一些部派，設立作意（作意：心理活動，引起注意）為數，認為這是動性。現在說與輕相似，風的效能是動，而不是作意。
四法能夠使有情（有情：一切有情感的生命）安住，指的是四食（四食：段食、觸食、思食、識食）。
四法是識的足跡，指的是四識住（四識住：識所依止的四個境界），即見已趣向。五根色（五根色：眼、耳、鼻、舌、身所對的色），取為所緣（所緣：認識的對象）。六境色（六境色：色、聲、香、味、觸、法），所依境界都存在。依次對應根、五塵（五塵：色、聲、香、味、觸）、法處。
四問記論者，指的是一向記等四種論。人四記者，對於法的真實相，例如問如來法身（如來法身：佛的真身）是否是真覺性等，應該一向記，回答『是』。如果問人果的勝劣，應該分別記，相對於天為劣，相對於其他為勝。如果隱秘而非顯了地問義，也不是一向門。如果問人的勝劣，應該詰問記，反問『你以什麼為標準？』這樣輾轉，觀察對方的曲意，反詰無窮。如果問真實的有情是作者還是受者，應該舍置記。法四記者，對於法的真實相，如果問真如（真如：事物的本性）是常還是無常，應該一向記。如果問諸有情身中的業果，其異熟（異熟：業的結果）是否必定會產生，如果潤惑（潤惑：滋潤煩惱）已盡，異熟不會產生；如果潤惑未盡，異熟會產生。如果觀察到對方懷著諂媚之意問請說法，只應該反問，不應該開釋。如果問蘊（蘊：構成個體的要素）的實法應當是有還是無，應該舍置記。記是指記別，記別解脫的緣故。
四種攝眾方便，就是四攝事（四攝事：佈施、愛語、利行、同事），依次對應佈施、愛語、利行、同事。
四死，如前面第五卷所解釋。
又有四種清凈道，一是非功用根圓滿等，這就是四行跡，即苦遲通、苦速通、樂遲通、樂速通，依次對應。鈍根名為遲，利根名為速。
【English Translation】 English version: And the two liberations (liberations: freedom from samsara), the exhaustion of outflows (exhaustion of outflows: the cessation of all defilements), can successively realize the body, that is, the body of the five aggregates (five aggregates: form, feeling, perception, mental formations, consciousness) or the four aggregates (four aggregates: feeling, perception, mental formations, consciousness).
Fourth, 'lightness and mobility' refers to the wind's ability to create both the creator and the created. Because of the similarity of lightness, it is called 'lightness and mobility'. Because the nature of wind is movement, it is called 'lightness and mobility'. There are also other schools that establish volition (volition: a mental activity that directs attention) as a number, considering it to be mobility. Now it is said to be similar to lightness, the nature of wind is movement, not volition.
Four things can sustain sentient beings (sentient beings: all beings with feelings), referring to the four kinds of nutriment (four kinds of nutriment: edible food, sense-impression, volition, consciousness).
Four things are the footprints of consciousness, referring to the four abodes of consciousness (four abodes of consciousness: the four realms where consciousness dwells), that is, seeing and then inclining towards. The colors of the five roots (colors of the five roots: the objects of the eyes, ears, nose, tongue, and body), taken as objects of cognition (objects of cognition: the objects of perception). The colors of the six realms (colors of the six realms: form, sound, smell, taste, touch, and mental objects), both the basis and the object exist. They correspond respectively to the roots, the five dusts (five dusts: form, sound, smell, taste, and touch), and the realm of mental objects.
The four question-and-answer discourses refer to the four types of discourses such as the straightforward answer. The four questioners of people, regarding the true nature of the Dharma, such as asking whether the Dharmakaya (Dharmakaya: the body of the Buddha's teachings) of the Tathagata (Tathagata: the Buddha) is true enlightenment, should give a straightforward answer, saying 'yes'. If asking about the superiority or inferiority of the fruits of people, it should be answered separately, inferior compared to the heavens, superior compared to others. If asking about the meaning in a hidden rather than obvious way, it is not a straightforward approach. If asking about the superiority or inferiority of people, it should be a questioning answer, asking back 'By what standard do you measure?' In this way, turning around and observing the other person's hidden intention, the counter-questioning is endless. If asking whether the real sentient being is the creator or the receiver, it should be an abandoned answer. The four questioners of the Dharma, regarding the true nature of the Dharma, if asking whether Suchness (Suchness: the true nature of things) is permanent or impermanent, should give a straightforward answer. If asking whether the karmic results in the bodies of sentient beings, whether their Vipaka (Vipaka: the result of karma) will definitely arise, if the defilements that nourish (nourish: to sustain) are exhausted, the Vipaka will not arise; if the defilements that nourish are not exhausted, the Vipaka will arise. If observing that the other person is asking for teachings with a flattering intention, one should only ask back, not explain. If asking whether the real Dharma of the aggregates (aggregates: the elements that constitute an individual) should be existent or non-existent, it should be an abandoned answer. 'Answer' refers to distinguishing, because of distinguishing liberation.
The four methods of gathering the assembly are the four means of conversion (four means of conversion: giving, kind speech, beneficial action, and cooperation), corresponding respectively to giving, kind speech, beneficial action, and cooperation.
The four deaths are as explained in the previous fifth volume.
There are also four pure paths, one is non-effortful root perfection, etc., which are the four practices, namely, slow painful progress, fast painful progress, slow joyful progress, and fast joyful progress, corresponding respectively. Dull roots are called slow, sharp roots are called fast.
未至及無色地名苦。定慧一偏故。根本靜慮名樂。雙道轉故。雖未至地名有喜樂。未圓滿故。但名為苦 功用根者。謂練根也。然菩薩地。依凡聖差別。與此不同。及至聲聞地當辨。
一樂而非利益等者。生死饒益名樂。出世饒益名利等。義差別準知。
謂國王及祠祀王馬祠祀者。其諸國王。恒懷憂懼。討怨敵等。能令自他俱任苦故。其祠祀主。雖極自在。自殺馬等。以為祠祀。能令自他俱苦非福。
四種語失者。謂虛誑。離間。粗惡。雜穢。
增五門中。有二十四門 五種失利養因行等者。即成實論所說五慳 若於是處受用利養。即是處慳 若從彼得者。即是家慳。亦名施主慳 若所得物者即施物慳若所為得者。即稱讚慳 若如是得者。謂法慳 住處慳者。獨我住此。不用餘人。設有餘人。我恒為主 家慳者。獨我有此家。不用餘人入。設有餘人來。于中我最勝 施物慳者。我獨取此物。不用與餘人。設與余。我獨多勝 稱讚慳者。獨稱讚我。勿贊餘人。設贊餘人勿令勝我 法慳者。獨我能知諸經教義。勿令余知。設有能知皆疏於我。
又有五法令修行者先毀凈戒等者。即是五蓋。初二毀凈戒。后三毀名聞。虧止觀不能領受。是惛眠蓋。忘失是掉悔蓋。不定是疑蓋。
依見道
【現代漢語翻譯】 現代漢語譯本：未至定（Avici）及無色界（Arupaloka）被稱為苦，是因為定（Samadhi）與慧（Prajna）不平衡的緣故。初禪（Rupa-dhyana）被稱為樂，是因為定慧雙運的緣故。雖然未至定也稱為有喜樂，但因為不圓滿的緣故，所以只稱為苦。功用根，指的是練習根。然而菩薩地（Bodhisattva-bhumi），依據凡夫與聖人的差別，與此不同，至於聲聞地（Sravaka-bhumi）時再辨析。
一樂而非利益等，指的是生死輪迴中的饒益稱為樂，出世間的饒益稱為利益等。意義上的差別可以依此推知。
國王以及祭祀王馬的祭祀者，那些國王，常常懷有憂慮和恐懼，討伐怨敵等等，能夠使自己和他人一同受苦。那些祭祀的主持者，雖然極其自在，但宰殺馬等作為祭祀，能夠使自己和他人一同受苦，而不是帶來福報。
四種語失，指的是虛妄語（Musavada）、離間語（Pisuna-vaca）、粗惡語（Pharusa-vaca）和雜穢語（Samphappalapa）。
在增五門中，有二十四門。五種失利養因行等，指的是《成實論》所說的五慳吝。如果對於某個地方的利養有所受用，這就是處慳。如果從某人那裡得到利養，這就是家慳，也稱為施主慳。如果對於所得的物品有所慳吝，這就是施物慳。如果爲了得到利養而有所慳吝，這就是稱讚慳。如果像這樣得到利養而有所慳吝，這就是法慳。住處慳，指的是獨自居住在這裡，不讓其他人使用，即使有其他人，我也總是主人。家慳，指的是隻有我擁有這個家，不讓其他人進入，即使有其他人來，我在其中也是最殊勝的。施物慳，指的是我獨自取得這個物品，不給其他人，即使給其他人，我也要比他們多而且好。稱讚慳，指的是隻稱讚我，不要稱讚其他人，即使稱讚其他人，也不要讓他們勝過我。法慳，指的是隻有我能理解諸經教義，不要讓其他人知道，即使有人知道，也比我疏遠。
又有五種法會使修行者先毀壞凈戒等，指的是五蓋（Panca Nivarana）。前兩種毀壞凈戒，后三種毀壞名聞。虧損止觀（Samatha-vipassana），不能領受，這是惛眠蓋（Styana-middha）。忘失，這是掉悔蓋（Uddhacca-kukkucca）。不定，這是疑蓋（Vicikiccha）。
依見道（Darshana-marga）
【English Translation】 English version: The Realm of Neither Perception Nor Non-Perception (Avici) and the Formless Realms (Arupaloka) are called suffering because of the imbalance between Samadhi (concentration) and Prajna (wisdom). The First Dhyana (Rupa-dhyana) is called joy because of the dual practice of Samadhi and Prajna. Although the preliminary stage is also called having joy, it is only called suffering because it is not complete. 'Power of the Root' refers to practicing the roots. However, the Bodhisattva-bhumi (Bodhisattva stage) differs from this based on the distinction between ordinary beings and sages, and will be discussed further in the Sravaka-bhumi (Sravaka stage).
'Joy but not benefit, etc.' refers to the benefit in Samsara (cycle of rebirth) being called joy, and the benefit beyond the world being called benefit, etc. The difference in meaning can be inferred from this.
Kings and those who perform horse sacrifices (Ashvamedha), those kings are constantly filled with worry and fear, attacking enemies, etc., which can cause both themselves and others to suffer. Those who preside over sacrifices, although extremely free, kill horses, etc., as sacrifices, which can cause both themselves and others to suffer, rather than bring blessings.
The four verbal misdeeds are false speech (Musavada), divisive speech (Pisuna-vaca), harsh speech (Pharusa-vaca), and idle chatter (Samphappalapa).
In the five categories of increase, there are twenty-four categories. The five causes of losing benefits and offerings, etc., refer to the five kinds of stinginess mentioned in the Tattvasiddhi Shastra. If one enjoys benefits and offerings in a certain place, this is stinginess of place. If one receives benefits from someone, this is stinginess of family, also called stinginess towards the donor. If one is stingy with the things received, this is stinginess of things. If one is stingy in order to receive benefits, this is stinginess of praise. If one is stingy in obtaining benefits in this way, this is stinginess of Dharma. Stinginess of dwelling refers to living here alone, not allowing others to use it, and even if there are others, I am always the master. Stinginess of family refers to only I have this family, not allowing others to enter, and even if others come, I am the most superior. Stinginess of things refers to I alone take this thing, not giving it to others, and even if I give it to others, I will have more and better than them. Stinginess of praise refers to only praising me, not praising others, and even if praising others, not letting them surpass me. Stinginess of Dharma refers to only I can understand the meaning of the scriptures, not letting others know, and even if someone knows, they are distant from me.
Furthermore, there are five things that cause practitioners to first destroy pure precepts, etc., which refer to the five hindrances (Panca Nivarana). The first two destroy pure precepts, and the last three destroy reputation. Impairing Samatha-vipassana (calm abiding and insight), unable to receive, this is sloth and torpor (Styana-middha). Forgetfulness is restlessness and remorse (Uddhacca-kukkucca). Uncertainty is doubt (Vicikiccha).
Depending on the Path of Seeing (Darshana-marga)
下分說三結者。不越惡道故邊見隨身見。見取隨戒取。邪見隨疑生故。說根本三。即攝末六 癡相通三界。瞋貪增在欲。唯說貪恚。即攝愚癡。不越地獄故。故但說五為下分結 又由身見不趣解脫。由戒禁取。迷正趣邪路。由疑疑于正道故。于解脫障。唯說初三為惡趣因。
五上分結中。無差別結者。依界辨結。不依人故。名無差別。余之三種。依人辨結。名有差別。其靜慮者。即是人故。因愛掉生。因我慢余慢生。因疑無明增。名有差別結。由無差別結。取上分生。由有差別結。不捨上分 生得靜慮者。為三惱故。有差別皆修所斷。故除見取。無疑說癡。阿羅漢斷故。
五種不信敬等者。一于大師。二于戒。三於心。四于慧。五於三同梵行。無有信敬。
五種邪行者。一于怨起瞋。二于親破壞。三者常欲令生憂苦。作不饒益事。四壞自尸羅。五行三惡行 此中三種等流過患者。以瞋怨故。多諸怨敵。以壞親故。親友乖離。以作不益事令生苦故。種種憂苦。恒現在前。此三後世等流果 一種現法等流過患者。壞自戒故。臨終多悔 一種后法異熟過患者。行三惡行故。后墮惡趣。
時節愚者。愚於時節。剎那生滅無常 計常分位愚者。愚三受分位。于苦計樂 自性愚者。愚五蘊性。無我計我
【現代漢語翻譯】 現代漢語譯本： 關於下分結（Orambhāgiyāni pañca saṃyojanāni）的三種說法：邊見（Sakkāyadiṭṭhi）、身見（Sīlabbataparāmāsa）不超出惡道，見取（Vicikicchā）和戒取（Diṭṭhi）伴隨身見而生，邪見（Micchādiṭṭhi）伴隨疑（Avijjā）而生。因此，說根本的三結，就攝取了末端的六結。癡（Moha）相通於三界（kāmadhātu, rūpadhātu, arūpadhātu），嗔（Dosa）和貪（Lobha）增長於欲界（kāmadhātu）。只說貪和嗔，就攝取了愚癡。因為不超出地獄（kāmadhātu），所以只說五結為下分結。又因為身見不趨向解脫，因為戒禁取使人迷惑而走向邪路，因為疑使人懷疑正道，所以對解脫造成障礙。只說最初的三結是惡趣（dugati）的原因。
五上分結（Uddhambhāgiyāni pañca saṃyojanāni）中，沒有差別結（Anupadhi शेष saṃyojanāni）的說法，是根據界（dhātu）來辨別結，而不是根據人，所以稱為沒有差別。其餘三種，根據人來辨別結，稱為有差別。其靜慮（jhāna）就是人。因愛（rāga）和掉（uddhacca）而生，因我慢（māna）和余慢而生，因疑和無明（avijjā）而增長，稱為有差別結。由沒有差別結，而取上分生（uddhambhāgiya）。由有差別結，而不捨上分。生得靜慮的人，因為三種惱，有差別結都是修所斷。所以除了見取，無疑說癡，阿羅漢（Arahat）斷除。
五種不信敬等：一是對大師（Buddha）沒有信敬，二是對戒（Sīla）沒有信敬，三是對心（Citta）沒有信敬，四是對慧（Paññā）沒有信敬，五是對三同梵行（sabrahmacārī）沒有信敬。
五種邪行：一是對怨恨（vera）生起嗔恨，二是對親友（mitta）進行破壞，三是常常想要使眾生產生憂愁痛苦，做沒有利益的事情，四是破壞自己的尸羅（Sīla），五是行三惡行（身、口、意）。這其中三種等流果患者，因為嗔恨怨敵，所以有很多怨敵。因為破壞親友，所以親友分離。因為做沒有利益的事情使眾生產生痛苦，所以種種憂愁痛苦，恒常出現在眼前。這三種是後世等流果。一種現法等流果患者，因為破壞自己的戒律，臨終時多有後悔。一種后法異熟果患者，因為行三惡行，所以死後墮入惡趣。
時節愚者，愚於時節，剎那生滅無常。計常分位愚者，愚三受分位，于苦計樂。自性愚者，愚五蘊性，無我計我。
【English Translation】 English version: Regarding the three aspects of the lower fetters (Orambhāgiyāni pañca saṃyojanāni): The view of self (Sakkāyadiṭṭhi) and clinging to rites and rituals (Sīlabbataparāmāsa) do not transcend the evil realms. Clinging to views (Vicikicchā) and attachment to rules arise along with the view of self. Wrong views (Micchādiṭṭhi) arise along with doubt (Avijjā). Therefore, speaking of the three fundamental fetters encompasses the six terminal fetters. Ignorance (Moha) is common to the three realms (kāmadhātu, rūpadhātu, arūpadhātu), while hatred (Dosa) and greed (Lobha) increase in the desire realm (kāmadhātu). Speaking only of greed and hatred encompasses ignorance. Because they do not transcend the lower realm (kāmadhātu), only the five fetters are spoken of as lower fetters. Furthermore, because the view of self does not lead to liberation, because clinging to rules and rituals causes confusion and leads to wrong paths, and because doubt causes one to doubt the right path, they create obstacles to liberation. Only the first three fetters are said to be the cause of evil realms (dugati).
Among the five higher fetters (Uddhambhāgiyāni pañca saṃyojanāni), the non-differentiated fetters (Anupadhi शेष saṃyojanāni) are distinguished based on the realm (dhātu), not based on the individual, hence they are called non-differentiated. The remaining three are distinguished based on the individual, hence they are called differentiated. The meditative states (jhāna) are related to the individual. They arise from attachment (rāga) and restlessness (uddhacca), from conceit (māna) and other forms of pride, and increase due to doubt and ignorance (avijjā), hence they are called differentiated fetters. The non-differentiated fetters lead to rebirth in the higher realms (uddhambhāgiya). The differentiated fetters cause one not to abandon the higher realms. Those who attain meditative states through birth have differentiated fetters that are abandoned through cultivation because of the three afflictions. Therefore, except for clinging to views, ignorance is undoubtedly spoken of, as it is abandoned by the Arahat (Arahat).
The five types of lack of faith and respect are: first, lack of faith and respect towards the Teacher (Buddha); second, lack of faith and respect towards the precepts (Sīla); third, lack of faith and respect towards the mind (Citta); fourth, lack of faith and respect towards wisdom (Paññā); fifth, lack of faith and respect towards fellow practitioners (sabrahmacārī).
The five types of wrong conduct are: first, arising hatred towards enemies (vera); second, destroying friendships (mitta); third, constantly desiring to cause sorrow and suffering to beings, doing things that are not beneficial; fourth, destroying one's own morality (Sīla); fifth, engaging in the three evil actions (of body, speech, and mind). Among these, the three types of resultant effects are: because of hating enemies, there are many enemies; because of destroying friendships, friends are separated; because of doing things that are not beneficial and causing suffering to beings, various sorrows and sufferings constantly appear before one. These three are the resultant effects in future lives. One type of resultant effect in the present life is: because of destroying one's own precepts, there is much regret at the time of death. One type of resultant effect in future lives is: because of engaging in the three evil actions, one falls into evil realms after death.
One who is ignorant of time is ignorant of time, of the momentary arising and ceasing of impermanence. One who is ignorant of the divisions of permanence is ignorant of the divisions of the three feelings, considering suffering as pleasure. One who is ignorant of self-nature is ignorant of the nature of the five aggregates, considering self where there is no self.
第四規利養 第五求活命。名五所治法。
二勝行者者。一定勝行。二智勝行。定勝行有四。一因聞依諦聖言論故。正解法義。二因廣大言音。讀誦經典。三因為他開闡妙義。四在空閑處。審諦思惟。此後三種。例同於初。故言如於因聽聞因廣大音等。正解法義。當知亦爾 智勝行者。思惟對除上品貪慾。是為第五。
五種修觀行者。等信菩提涅槃。為二意樂。無間殷重。修習正智。為第三。即聞思慧也。無間殷重。修奢摩他。為第四。無間殷重。修毗缽舍那。為第五。即修慧也。后三名方便具足。
二于初靜慮初受生已得般涅槃者。對法論說。生色界已聖道現前。此依先未離色界欲者說。非定唯爾。聲聞地中。常廣分別 問對法等說。中般有三類。隨彼得果已便般無餘。何故餘四不還。得有餘已。非即入無餘。中般三類。何故隨彼三類。得五有餘已。便即入無餘。答由余四般。生起結二俱未盡。生有時長。其勢強故。初得有餘已。非即入無餘。中般不還。生結已盡。起結雖在。其勢微弱。況中有生。其勢但七日故。彼羸劣。得有餘已便入無餘依。涅槃經第三十六云。中般阿那含。有四種心。一者非學非無學。二者學。三者無學。四非學非無學。入于涅槃。第一者。初受生等有漏心。第二者。金剛
【現代漢語翻譯】 現代漢語譯本：第四是貪圖利養，第五是爲了活命。這被稱為五種應被治理的法。
二勝行是指：一是定勝行，二是智勝行。定勝行有四種：一是由於聽聞依據真諦的聖言論，從而正確理解法義；二是由於廣泛誦讀經典；三是為他人開示精妙的義理；四是在空閑之處，審慎地思惟。後面的三種，可以類比于第一種，所以說，如同由於聽聞、由於廣泛誦讀等，從而正確理解法義，應當知道也是一樣的。智勝行是指：思惟對治上品貪慾，這是第五種。
五種修觀行是指：平等信受菩提（覺悟）和涅槃（寂滅）作為兩種意樂；不間斷地、慇勤地修習正智，這是第三種，也就是聞思慧；不間斷地、慇勤地修習奢摩他（止），這是第四種；不間斷地、慇勤地修習毗缽舍那（觀），這是第五種，也就是修慧。后三種被稱為方便具足。
二于初靜慮（色界初禪）初受生已得般涅槃（入滅）者，《對法論》說，生（此處原文有誤，應為『彼』）已聖道現前。這是依據先前沒有斷離（此處原文有誤，應為『欲』）欲的人說的，並非一定是這樣。《聲聞地》中，常常廣泛地分別。問：《對法》等說，中般（中陰入滅）有三類，他們隨其得果后便入無餘涅槃（完全的寂滅），為什麼其餘四種不還果（不再返回欲界受生）的，得到有餘依涅槃（還有色身存在的寂滅）后，不是立即進入無餘依涅槃？中般的三類，為什麼隨其三類，得到五有餘依后，便立即進入無餘依涅槃？答：由於其餘四種中般，生起煩惱和結縛二者都沒有斷盡，生命有時很長，其勢力強大。初得有餘依后，不是立即進入無餘依。中般的不還果，生煩惱已經斷盡，起煩惱雖然存在，但勢力微弱，何況中陰身的存在，其勢力只有七天，所以它很羸弱，得到有餘依后便進入無餘依。《涅槃經》第三十六說，中般阿那含（不還果），有四種心，一是既非有學也非無學，二是學，三是無學，四是既非有學也非無學，入于涅槃。第一種，是初受生等有漏心，第二種，是金剛。
【English Translation】 English version: Fourth is greed for gain and offerings, fifth is for the sake of survival. These are called the five things to be governed.
The two superior practices are: first, superior practice of concentration; second, superior practice of wisdom. The superior practice of concentration has four aspects: first, due to hearing the truthful and sacred words based on truth, one correctly understands the meaning of the Dharma; second, due to extensive recitation of scriptures; third, due to explaining the profound meaning to others; fourth, in a secluded place, one carefully contemplates. The latter three are analogous to the first. Therefore, it is said that just as due to hearing, due to extensive recitation, etc., one correctly understands the meaning of the Dharma, it should be understood that it is the same. The superior practice of wisdom refers to contemplating and counteracting the highest level of greed, which is the fifth.
The five practices of cultivation and contemplation are: equally believing in Bodhi (enlightenment) and Nirvana (extinction) as two kinds of intention; continuously and diligently cultivating right wisdom, which is the third, namely, learning, thinking, and wisdom; continuously and diligently cultivating Shamatha (tranquility), which is the fourth; continuously and diligently cultivating Vipassana (insight), which is the fifth, namely, cultivating wisdom. The latter three are called complete with skillful means.
Regarding those who attain Parinirvana (complete extinction) immediately after being born in the first Dhyana (the first meditation of the Form Realm), the Abhidharma says that the holy path manifests immediately after birth. This is said with regard to those who have not yet abandoned desire. It is not necessarily always the case. In the Sravaka Bhumi, it is often extensively distinguished. Question: The Abhidharma and others say that there are three types of Antarabhava (intermediate existence), and they immediately enter Nirvana without remainder after attaining the fruit. Why do the remaining four Anagami (non-returners), after attaining Nirvana with remainder, not immediately enter Nirvana without remainder? Why do the three types of Antarabhava, after attaining the five aggregates with remainder, immediately enter Nirvana without remainder? Answer: Because in the remaining four types of Antarabhava, both the arising of afflictions and the bonds have not been completely exhausted, and life is sometimes long, and its power is strong. After initially attaining remainder, one does not immediately enter Nirvana without remainder. The Anagami of Antarabhava has exhausted the afflictions of birth, and although the afflictions of arising still exist, their power is weak. Moreover, the existence of the intermediate state is only seven days, so it is weak. After attaining remainder, one immediately enters Nirvana without remainder. The thirty-sixth chapter of the Nirvana Sutra says that the Anagami of Antarabhava has four types of mind: first, neither a learner nor a non-learner; second, a learner; third, a non-learner; fourth, neither a learner nor a non-learner, entering Nirvana. The first is the mind with outflows at the beginning of birth, etc. The second is the Vajra.
定前諸無漏心。第三者。解脫道后諸無漏心。此前三種。攝一切盡。無學身中入無餘依。隨順說一切有部。以無覆無記異熟威儀。入于無餘。故此第四。獨言非學非無學入于涅槃 又真實理門。末後一剎那。亦唯第八識無覆無記。入無餘依。故此第四。獨說入于涅槃。餘三不說入于涅槃 又彼經復云。四種心中。二是涅槃。二非涅槃者。以無學心入有餘依。以第四心入無餘依。前二非故 又此論下。說欲入無餘依。要先入無相定。即此無學心第六意識也。其非學非無學。即第八識也。若入滅定方入涅槃。唯有此故。
五種修觀行者。欲恚害染凈。為三。色無色等至。為第四。涅槃相。為第五也。
增六門中。合有十六門 謂依六相宣說八種有情事差別等者。謂六根。六境。六識。六觸。六受。六想。六思。六愛。名為八事 我所依事差別。六根也 境界事差別。六境也。自性事差別。六識也。執識為我自性故 受用因事差別。六觸也。是受因故 受用事差別。六受也 隨說事差別。六想也。言說因故 作用事差別。是六思身也 希望事差別。六愛身也。亦名六慾。以欲而為自性。
于如是等事差別等下。明依六相宣說八事 我依眼等。是初相 我於色等境。是第二相。其計識為我。名事自性 差別
【現代漢語翻譯】 現代漢語譯本 關於入涅槃的四種心：第一種是學道中的無漏心，第二種是決定（定前）階段的無漏心，第三種是解脫道之後的無漏心。前面這三種心，已經涵蓋了一切。在阿羅漢（無學）身中進入無餘依涅槃時，按照一切有部的觀點，是以無覆無記的異熟果報和威儀路心進入無餘依涅槃。因此，第四種心，即非學非無學心，才被單獨提出來，說是進入涅槃。此外，從真實理的角度來看，臨終最後一剎那，也只有第八識（阿賴耶識）是無覆無記的，進入無餘依涅槃。所以，第四種心才被單獨提出來，說是進入涅槃，而其餘三種心沒有這樣說。 另外，經文中還說，四種心中，兩種是涅槃，兩種不是涅槃。這是因為以無學心進入有餘依涅槃，以第四種心進入無餘依涅槃，前兩種心都不是涅槃的緣故。 此外，本論後面說，想要進入無餘依涅槃，必須先進入無相定，這指的是無學心的第六意識（意識）。而那非學非無學心，指的就是第八識（阿賴耶識）。只有進入滅盡定才能進入涅槃，只有這種情況。
五種修觀行者：對慾望、嗔恚、損害的染污進行凈化，這是前三種。色界和無色界的等至（禪定），這是第四種。涅槃的相狀，這是第五種。
增六門中，總共有十六門。所謂依據六種相狀來宣說八種有情事物的差別等等，指的是六根（眼、耳、鼻、舌、身、意），六境（色、聲、香、味、觸、法），六識（眼識、耳識、鼻識、舌識、身識、意識），六觸，六受，六想，六思，六愛，這被稱為八事。我所依賴的事物差別，指的是六根。境界的事物差別，指的是六境。自性的事物差別，指的是六識，因為執著識為我的自性。受用因的事物差別，指的是六觸，因為觸是受的因。受用的事物差別，指的是六受。隨順言說的事物差別，指的是六想，因為想是言說的因。作用的事物差別，指的是六思。希望的事物差別，指的是六愛，也稱為六慾，因為慾望是其自性。
在『于如是等事差別等下』，說明依據六種相狀來宣說八種事物。我依賴眼等，這是第一種相狀。我對於色等境界，這是第二種相狀。將識執著為我，稱為事物自性差別。
【English Translation】 English version Regarding the four types of minds that enter Nirvana: The first is the non-outflow mind in the stage of learning (the path of training), the second is the non-outflow mind in the stage of determination (before determination), and the third is the non-outflow mind after the path of liberation. The first three types of minds encompass everything. When entering Nirvana without remainder (Nirvana without residue) in the body of an Arhat (non-learner), according to the Sarvastivada school, it is with the non-defiled and neutral (uncovered and non-specified) resultant retribution and the mind of deportment that one enters Nirvana without remainder. Therefore, the fourth type of mind, which is the non-learner and non-non-learner mind, is singled out as entering Nirvana. Furthermore, from the perspective of true reality, only the eighth consciousness (Alaya consciousness) is non-defiled and neutral in the last moment of life, entering Nirvana without remainder. Therefore, the fourth type of mind is singled out as entering Nirvana, while the other three types of minds are not mentioned in this way. Moreover, the sutra also states that among the four types of minds, two are Nirvana and two are not Nirvana. This is because the non-learner mind enters Nirvana with remainder (Nirvana with residue), and the fourth type of mind enters Nirvana without remainder. The first two types of minds are not Nirvana. Furthermore, this treatise later states that to enter Nirvana without remainder, one must first enter the formless samadhi (Asamjna Samapatti), which refers to the sixth consciousness (consciousness) of the non-learner mind. The non-learner and non-non-learner mind refers to the eighth consciousness (Alaya consciousness). Only by entering the cessation samadhi (Nirodha Samapatti) can one enter Nirvana, and this is the only case.
The five types of practitioners who cultivate contemplation: purifying the defilements of desire, hatred, and harm are the first three. The attainments (Samapatti) of the form realm and formless realm are the fourth. The characteristics of Nirvana are the fifth.
In the section on increasing the six doors, there are a total of sixteen doors. The so-called explanation of the differences among the eight types of sentient beings based on the six aspects refers to the six roots (eye, ear, nose, tongue, body, mind), the six objects (form, sound, smell, taste, touch, dharma), the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), the six contacts, the six feelings, the six perceptions, the six volitions, and the six loves, which are called the eight matters. The difference in the things that 'I' rely on refers to the six roots. The difference in the things of the realm refers to the six objects. The difference in the nature of things refers to the six consciousnesses, because one clings to consciousness as the nature of 'I'. The difference in the cause of enjoyment refers to the six contacts, because contact is the cause of feeling. The difference in the things of enjoyment refers to the six feelings. The difference in the things that follow speech refers to the six perceptions, because perception is the cause of speech. The difference in the function of things refers to the six volitions. The difference in the things of hope refers to the six loves, also known as the six desires, because desire is their nature.
In 'Regarding the differences among these things, etc.', it explains the eight things based on the six aspects. 'I' rely on the eye, etc., which is the first aspect. 'I' am in relation to form, etc., which is the second aspect. Clinging to consciousness as 'I' is called the difference in the nature of things.
。通根境等中。一一應說 由觸及受。第三相。依一相。說觸及受事 有如是名乃至隨起言說。是第四相 造作一切法非法行。是第五相 于可愛事。乃至不住損減。是第六相。非愛事中。未得希不合。設合希不住。設住希損減。
又于寶學六種輕蔑等者。於三寶中。應信不信。於三學中。應得不得 由惡語故全無所得。謂增上戒 退失一切所有善法者。即應信不信。應得不得。
又有六種最極清凈等者。即六恒住 謂四大種空界識界者。色所依謂大種。非色所依謂識界。行動所依謂空界。故唯說六以成有情。由此初言是諸色根及所依處隨其所應之所依止。
略有六種。能障諦現觀法者。謂前增五門中。三愚起三倒。即為三 規求利養。為第四。
希望壽命。為第五。五與前同。
此中差別者下。釋第六障。前所無故。言是故說此在明分中非在解脫成熟分中者。成熟分謂加行道。明分者是資糧道。創求無漏慧明故在明分。起此六障非成熟分。又見道后名明分。加行道名成熟分。今此但障見等明分。非障成熟分也。障諦現觀故 又人天身下。明入聖位。是上明故。從人天得入聖者。名從明入明。人天明中起此障。非入聖后成熟位起 謂如前說。五種取相者。前增五門。無常苦無我相。于
【現代漢語翻譯】 現代漢語譯本：在通達根、境等時，應一一說明：由觸及受是第三種相。依據一個相，說明觸及受的事情是第四種相，有這樣的名稱乃至隨之而起的言說。造作一切如法和不如法的行為是第五種相。對於可愛的事物，乃至不能安住而損減是第六種相。對於不可愛的事物，未得到希望得到，不合意希望相合，即使相合也希望能夠安住，即使安住也希望不要損減。 又關於寶學六種輕蔑等情況：對於三寶（佛、法、僧），應該信仰卻不信仰；對於三學（戒、定、慧），應該得到卻得不到。由於惡語的緣故，完全沒有所得，指的是增上的戒律。退失一切所有善法，指的是應該信仰卻不信仰，應該得到卻得不到。 又有六種最極清凈等情況：即六恒住，指的是四大種（地、水、火、風）、空界、識界。色所依指的是四大種，非色所依指的是識界，行動所依指的是空界。所以只說六種，以成就眾生。因此，最初的言說是諸色根及其所依之處，隨其所應的所依止。 略有六種能夠障礙諦現觀法的情況：指的是前面增加的五種門中，由三種愚癡生起三種顛倒，這就是三種。規求利養是第四種。 希望壽命是第五種。五種與前面相同。 此中差別在於：解釋第六種障礙，因為前面沒有。所以說這在明分中，不在解脫成熟分中。成熟分指的是加行道，明分指的是資糧道。最初尋求無漏智慧光明，所以在明分。生起這六種障礙，不是成熟分。又見道之後稱為明分，加行道稱為成熟分。現在這只是障礙見道等明分，不是障礙成熟分。因為障礙諦現觀的緣故。又人天之身：說明進入聖位，是上等的明。從人天得到進入聖位，稱為從明入明。人天光明中生起這種障礙，不是進入聖位后的成熟位生起。指的是如前面所說，五種取相：前面增加的五種門，無常、苦、無我相。
【English Translation】 English version: In understanding the roots, objects, etc., each should be explained individually: Contact and sensation are the third aspect. Based on one aspect, explaining the matter of contact and sensation is the fourth aspect, having such names and even the speech that arises accordingly. Creating all lawful and unlawful actions is the fifth aspect. Regarding desirable things, even to the point of not being able to abide and diminishing is the sixth aspect. Regarding undesirable things, not obtaining what is hoped for, not uniting what is hoped to be united, even if united, hoping to abide, even if abiding, hoping not to diminish. Furthermore, regarding the six kinds of contempt in the study of treasures: Regarding the Three Jewels (Buddha, Dharma, Sangha), one should have faith but does not; regarding the Three Learnings (discipline, concentration, wisdom), one should attain but does not. Due to evil speech, there is absolutely no attainment, referring to the increased precepts. Losing all good dharmas means one should have faith but does not, one should attain but does not. Furthermore, there are six kinds of utmost purity, etc.: These are the six constant abidings, referring to the four great elements (earth, water, fire, wind), the space element, and the consciousness element. That which is relied upon by form refers to the four great elements, that which is not relied upon by form refers to the consciousness element, and that which is relied upon by action refers to the space element. Therefore, only six are mentioned to complete sentient beings. Thus, the initial statement refers to the various sense faculties and their respective bases of reliance, according to what is appropriate. Briefly, there are six kinds of things that can obstruct the realization of truth: These refer to the three inversions arising from the three kinds of ignorance in the previously mentioned five gates, which make up three. Seeking profit and offerings is the fourth. Hoping for a long life is the fifth. The five are the same as before. The difference here lies in: explaining the sixth obstacle, because it was not mentioned before. Therefore, it is said that this is in the 'illumination' phase, not in the 'maturation of liberation' phase. The 'maturation' phase refers to the path of application (加行道, Jiāxíng dào), and the 'illumination' phase refers to the path of accumulation (資糧道, Zīliáng dào). Initially seeking the light of non-outflow wisdom, it is therefore in the 'illumination' phase. These six obstacles arise, not in the 'maturation' phase. Furthermore, the phase after the path of seeing is called the 'illumination' phase, and the path of application is called the 'maturation' phase. Now, this only obstructs the 'illumination' phase of the path of seeing, etc., not the 'maturation' phase. Because it obstructs the realization of truth. Furthermore, the human and heavenly bodies: explain entering the holy position, which is superior illumination. Obtaining entry into the holy position from human and heavenly realms is called entering illumination from illumination. This obstacle arises in the illumination of human and heavenly realms, not in the maturation phase after entering the holy position. It refers to, as mentioned before, the five kinds of grasping at characteristics: the previously mentioned five gates, the characteristics of impermanence, suffering, and non-self.
食惡逆相。于命中夭相。于趣涅槃行。戒也。趣資財行。施也。趣生天行者修也。
六法名無上者。一見大師。二聞正法。三得凈信。四起隨學學處。五于大師所起念行。六于大師所承事供養。
增七。合十五門。念通二品者。前有因有具聖正三摩地中。念是定分。今通二者。修生於定。念隨定增。明記止觀。理通定慧。
定障解脫非煩惱障 解脫建立身證者。其定障體。有二師義。安慧等云。三性心中並有法執。于中有說。世親菩薩緣起論。說無明通三性故。有漏三性心俱無明。為無漏定障體。諸散非善心俱無明為有漏定障體。護法等釋不然。瑜伽等說。無明有二。謂不善及無記。瑜伽論等。不說無明有善性故。定障無明是所知障。雖二心有。而無記性。欲界八心中。異熟生所攝。對法第二。說有二種應斷法。謂諸煩惱。及此所依受。煩惱斷故。建立擇滅。二受斷故。建立不動及想受滅。即顯定障異熟生受。及俱無明等以為自性。領受下劣不能進修。于勝定中諸梗澀性。此說別行。若染心俱一切皆是。二十七賢聖中。此七為初總果。餘二十種依別建立依。唯說此七。
又三因緣七種行故等者。趣入。安住。攝受。名三因緣。正見。正思惟。名初趣入因緣。正語業命。名安住因緣。正精進念
【現代漢語翻譯】 現代漢語譯本：食用邪惡之物，會導致短命。趨向涅槃的修行是戒律。趨向積累財富的修行是佈施。趨向往生天界的修行是修習禪定。 六種被稱為無上之法是：一、親見大師（Buddha，佛陀）。二、聽聞正法（Dharma，佛法）。三、獲得清凈的信心。四、發起隨順學習的學處（Siksa，戒律）。五、對大師所做的事情心懷正念。六、對大師進行承事供養。 增七，合十五門。念通二品指的是：之前在有因有具的聖正三摩地（Samadhi，禪定）中，正念是禪定的組成部分。現在通於二品，是因為修習禪定能生起正念，正念隨著禪定而增長。明確記憶止觀，從道理上來說貫通禪定和智慧。 禪定之障礙是解脫的障礙，但不是煩惱的障礙。解脫建立在身證的基礎上。關於禪定障礙的本體，有兩種不同的觀點。安慧等人認為，三性心中都存在法執（Dharmagraha，對法的執著）。其中有人說，世親菩薩在《緣起論》中說無明（Avidya，對事物真相的迷惑）貫通三性。因此，有漏的三性心都與無明相應，成為無漏禪定的障礙。而那些散亂的、非善的心與無明相應，成為有漏禪定的障礙。護法等人解釋說並非如此。《瑜伽師地論》等經論說，無明有兩種，即不善和無記。《瑜伽師地論》等經論沒有說無明有善性。因此，禪定的障礙無明是所知障（Jnana-avarana，對真理的認知障礙）。雖然兩種心都有無明，但無記的無明存在於*界八心中，屬於異熟生所攝。對法第二說有兩種應該斷除的法，即各種煩惱，以及這些煩惱所依的感受。煩惱斷除后，建立擇滅。兩種感受斷除后，建立不動和想受滅。這表明禪定的障礙是異熟生所攝的感受，以及與之相應的無明等，以此為自性。領受低劣的感受，就不能進步修習，在殊勝的禪定中會產生各種阻礙。這是說別行。如果與染污心相應，一切都是障礙。二十七賢聖中，這七種是最初的總果。其餘二十種依不同的情況建立。只說這七種。 又，三種因緣和七種行等指的是：趣入、安住、攝受，稱為三種因緣。正見（Samyag-drsti，正確的見解）、正思惟（Samyak-samkalpa，正確的思考），稱為最初趣入的因緣。正語（Samyag-vac，正確的言語）、正業（Samyak-karmanta，正確的行為）、正命（Samyag-ajiva，正確的謀生），稱為安住的因緣。正精進（Samyag-vyayama，正確的努力）、正念
【English Translation】 English version: Eating evil things leads to a short life. The practice that leads to Nirvana (涅槃，liberation) is discipline (戒律, Sila). The practice that leads to accumulating wealth is giving (佈施, Dana). The practice that leads to being reborn in the heavens is cultivating meditation. The six things called unsurpassed are: 1. Seeing the Master (Buddha, 佛陀). 2. Hearing the True Dharma (Dharma, 佛法). 3. Obtaining pure faith. 4. Initiating the practice of following the precepts (Siksa, 戒律). 5. Keeping the Master's actions in mind. 6. Serving and making offerings to the Master. Adding seven, combining fifteen doors. 'Mindfulness encompassing two categories' refers to: Previously, in the Samadhi (Samadhi, 禪定) of the noble and correct, with cause and with means, mindfulness was a component of Samadhi. Now encompassing two categories is because cultivating meditation gives rise to mindfulness, and mindfulness increases with meditation. Clearly remembering cessation and contemplation, in principle, connects meditation and wisdom. The obstacle to Samadhi is an obstacle to liberation, but not an obstacle to afflictions. Liberation is established on the basis of bodily realization. Regarding the nature of the obstacle to Samadhi, there are two different views. Anhui and others believe that attachment to Dharma (Dharmagraha, 對法的執著) exists in all three natures of mind. Among them, some say that Vasubandhu (世親菩薩) in the 'Treatise on Dependent Origination' says that ignorance (Avidya, 對事物真相的迷惑) pervades the three natures. Therefore, the defiled minds of the three natures are all associated with ignorance, becoming an obstacle to undefiled Samadhi. And those scattered, non-virtuous minds associated with ignorance become an obstacle to defiled Samadhi. Dharmapala (護法) and others explain that this is not the case. The 'Yogacarabhumi-sastra' (《瑜伽師地論》) and other sutras say that there are two types of ignorance, namely unwholesome and neutral. The 'Yogacarabhumi-sastra' and other sutras do not say that ignorance has a wholesome nature. Therefore, the ignorance that is an obstacle to Samadhi is the obstacle to knowledge (Jnana-avarana, 對真理的認知障礙). Although both minds have ignorance, neutral ignorance exists in the eight minds of the * realm and is included in the result of past actions. The second chapter of Abhidharma says that there are two types of dharmas that should be eliminated, namely all afflictions and the feelings on which these afflictions depend. When afflictions are eliminated, cessation through discrimination is established. When the two types of feelings are eliminated, immovability and the cessation of perception and feeling are established. This shows that the obstacle to Samadhi is the feeling included in the result of past actions, as well as the corresponding ignorance, etc., which are its nature. Receiving inferior feelings makes it impossible to progress in practice, and various obstacles arise in superior Samadhi. This refers to separate practice. If it corresponds to a defiled mind, everything is an obstacle. Among the twenty-seven sages, these seven are the initial general result. The remaining twenty are established according to different situations. Only these seven are mentioned. Furthermore, 'three causes and conditions and seven practices' refers to: approaching, abiding, and embracing, which are called the three causes and conditions. Right View (Samyag-drsti, 正確的見解) and Right Thought (Samyak-samkalpa, 正確的思考) are called the causes and conditions for initially approaching. Right Speech (Samyag-vac, 正確的言語), Right Action (Samyak-karmanta, 正確的行為), and Right Livelihood (Samyag-ajiva, 正確的謀生) are called the causes and conditions for abiding. Right Effort (Samyag-vyayama, 正確的努力) and Right Mindfulness
。名攝受因緣。由此三因七道支故。令心內定心正一緣。
七聖財所生之樂者。謂信戒慚愧聞舍慧。如次配之。七魔品力。隨其次第。翻七聖財。
又有七種涅槃所對除法等者。于初衰損。有一對治。體謂貪慾。第二衰損。有二對治。一于道。二于道果。心不信解。于第三哀損。有四對治。謂懈怠失念心亂惡慧。此七因。二不善根起故名品類。
七識住中。身異類下。是第一身異 想異當知與此下。是第二身一想一 梵世已下。是第三身異想一 第二靜慮已下。是第四身一想異。文略不說無色下三。
七粗重者。即七隨眠。
有七法諍事止息。即七滅諍法。一現前毗尼。二憶念毗尼。三不癡毗尼。四自言持毗尼。五不見罪相毗尼。六多不見罪相。七如草布地。即如次配下七種違犯諍事。
第十五卷
增八門。合有十門。正念是正定所攝。如前和會。
懈怠施者謂來求施不遍。不往施唯待來求 不隨所欲者。是怖異施。怖自貧苦 顧戀施者。習行先人之業。為報他昔之恩。然非己樂 未來施者。希異熟望他報。希二果故是失 輕慢施者。恃己富貴陵蔑故與。或為報恩而輕慢彼 希求富樂者。求天人中外五塵故 求知聞者。規名譽故 無染污心為往善趣者。往彼為修自
【現代漢語翻譯】 現代漢語譯本：名為攝受因緣。由於這三種原因和七道支的緣故，使內心安定，心念正直專一。
七聖財所產生的快樂，指的是信、戒、慚、愧、聞、舍、慧。依次對應地，七魔品的力量，也依次顛倒這七聖財。
又有七種與涅槃相對的去除之法等。對於最初的衰損，有一種對治方法，其體性是貪慾。對於第二種衰損，有兩種對治方法，一是對於道，二是對於道果，內心不信解。對於第三種衰損，有四種對治方法，即懈怠、失念、心亂、惡慧。這七種原因，是由於兩種不善根生起，所以稱為品類。
在七識住中，身異類之下，是第一種身異想異。應當知道與此之下的，是第二種身一想一。梵世以下，是第三種身異想一。第二靜慮以下，是第四種身一想異。經文省略了不說無色界的三種情況。
七粗重，就是指七隨眠（七種潛在的煩惱）。
有七種方法可以止息諍事，即七滅諍法。一是現前毗尼（Vinaya，戒律），二是憶念毗尼，三是不癡毗尼，四是自言持毗尼，五是不見罪相毗尼，六是多數不見罪相，七是如草布地。依次對應于以下七種違犯諍事。
第十五卷
增加了八門，合起來共有十門。正念屬於正定所攝，如前面所調和會通的。
懈怠的佈施者，指的是來求佈施時不普遍施捨，不主動施捨而只等待別人來求。不隨順所欲的佈施，是害怕異類施捨，害怕自己貧窮困苦。顧戀的佈施者，是習慣於實行先人的事業，爲了報答他人過去的恩情，但並非自己樂意。未來佈施者，是希望得到不同的果報，希望得到兩種果報所以是缺失。輕慢的佈施者，是仗恃自己富貴而輕視別人才給予施捨，或者爲了報恩而輕慢對方。希望得到富樂的人，是追求天人中的外五塵（色、聲、香、味、觸）的快樂。求知聞的人，是爲了謀求名譽。沒有染污心而前往善趣的人，前往那裡是爲了修行自己。
【English Translation】 English version: It is called the cause and condition of acceptance. Due to these three causes and the seven limbs of the path, the mind is stabilized internally, and the mind is upright and focused.
The happiness arising from the seven noble treasures refers to faith, discipline, shame, remorse, learning, generosity, and wisdom. Correspondingly, the power of the seven demonic qualities reverses these seven noble treasures in order.
Furthermore, there are seven types of methods for eliminating things that are opposite to Nirvana. For the initial decline, there is one antidote, whose essence is greed. For the second decline, there are two antidotes: one for the path and one for the fruit of the path, where the mind lacks faith and understanding. For the third decline, there are four antidotes: laziness, forgetfulness, mental confusion, and evil wisdom. These seven causes are called categories because they arise from two unwholesome roots.
Among the seven abodes of consciousness, 'different in body and different in thought' is the first. It should be known that 'same in body and same in thought' is the second. 'Different in body and same in thought' refers to the Brahma world and below, which is the third. 'Same in body and different in thought' refers to the second dhyana and below, which is the fourth. The text omits the three conditions of the formless realms.
The seven heavy burdens are the seven latent defilements (seven anusayas).
There are seven methods to cease disputes, which are the seven methods for settling disputes. First, 'present Vinaya' (Vinaya, monastic rules); second, 'recollection Vinaya'; third, 'non-delusion Vinaya'; fourth, 'self-declaration Vinaya'; fifth, 'non-seeing offense Vinaya'; sixth, 'majority non-seeing offense'; seventh, 'covering the ground with grass'. These correspond to the following seven types of offenses that cause disputes.
Volume 15
Eight doors are added, making a total of ten doors. Right mindfulness is included in right concentration, as reconciled and integrated earlier.
A lazy giver refers to someone who does not give universally to those who come seeking alms, and only waits for others to come seeking without actively giving. Giving not according to desire is fearing different kinds of giving, fearing one's own poverty and suffering. A giver who is attached is accustomed to carrying out the work of ancestors, to repay past favors to others, but not out of their own pleasure. A future giver hopes for different retributions, hoping for two kinds of fruits, so it is a deficiency. A contemptuous giver relies on their own wealth and nobility to give with contempt, or gives to repay a favor while looking down on the recipient. Someone who seeks wealth and pleasure seeks the happiness of the external five dusts (form, sound, smell, taste, touch) in the heavens and among humans. Someone who seeks knowledge and fame seeks reputation. Someone who goes to a good destination without a defiled mind goes there to cultivate themselves.
他利行故非過也。
四因緣故於人趣中建立如來四眾者。一最增上故。謂國王等。即剎帝利。二世間福田故。謂婆羅門。以多凈行。共許為福田。三用財不由他。謂大長者。四棄諸世財。謂諸沙門。此皆佛有。名如來眾。
三因緣故於天趣中建立四眾名。一依地邊際。建立二眾。謂四大王眾天。三十三天。居住別故。二欲界邊際。建立魔眾。三語行邊際。建立梵眾。
八解脫中。凈不凈非二色第一舍勝解是名第三者。由凈解脫有三種想。一展轉想待。二展轉相入。此二通觀凈不凈色。平等觀故。名舍勝解。三展轉一味想。唯觀光明。不作凈不凈。名非二色。第一舍勝解。平等觀。光明最勝位故。名第一舍 此三解脫至不共與一切異生共有者。第十二卷已引成文許異生得。今說勝者故言不共。此五勝解乃至受想滅等至最勝住者。前說別引空引往還神通識。引無諍等德。此即說通引究竟定滿。故不相違 又若觀諸色乃至而修習者。是牒八勝處經。謂三解脫下。釋彼經文。前依初修勝處為果。今說文修勝處為因。如理智中。解脫為果。故三勝處為方便因 觀諸色者。謂前四勝處 若如所觀者。謂后四勝處。如前已觀境差別。觀色故。其八勝處。而後成滿三解脫為因故。說三勝處是三解脫方便道攝。非唯三
【現代漢語翻譯】 因為利益他人，所以不是過錯。
有四種因緣，所以在人道中建立如來四眾：第一，最增上，指的是國王等，也就是剎帝利（Kshatriya，古印度社會種姓制度中的第二等級，通常是武士和統治者）。第二，世間的福田，指的是婆羅門（Brahmana，古印度社會種姓制度中的最高等級，通常是祭司和學者），因為他們有很多清凈的行為，被共同認為是福田。第三，用財不由他人，指的是大長者。第四，捨棄一切世俗財富，指的是諸沙門（Shramana，指古印度時期出家修行的僧侶）。這些都是佛所擁有的，稱為如來眾。
有三種因緣，所以在天道中建立四眾之名：第一，依靠地的邊際，建立二眾，指的是四大王眾天（Chatur Maharajika Kayika Deva，佛教欲界六天中的第一層天）和三十三天（Trayastrimsha，佛教欲界六天中的第二層天），因為居住的地方不同。第二，欲界的邊際，建立魔眾。第三，語行的邊際，建立梵眾。
在八解脫中，『凈不凈非二色第一舍勝解』被稱為第三解脫。因為凈解脫有三種想法：第一，展轉想待，第二，展轉相入。這兩種想法都普遍觀察清凈和不清凈的色，因為平等觀察，所以稱為舍勝解。第三，展轉一味想，只觀察光明，不作清凈或不清凈的分別，稱為非二色。第一舍勝解，因為平等觀察，光明是最殊勝的境界，所以稱為第一舍。這三種解脫，乃至不共與一切異生共有，第十二卷已經引用成文，允許異生獲得。現在說的是殊勝的，所以說不共。這五種勝解，乃至受想滅等至最勝住，前面說過分別引導空，引導往還神通識，引導無諍等功德。這裡說的是通過引導究竟的禪定圓滿，所以不相違背。另外，如果觀察諸色乃至而修習，這是指八勝處經。在三解脫下，解釋那部經文。前面依靠初修勝處為果，現在說的是文修勝處為因，如理智中，解脫為果，所以三勝處是方便因。觀諸色，指的是前四勝處。若如所觀，指的是后四勝處。如前已觀境界的差別，觀察色，所以有八勝處。而後成就圓滿三解脫為因，所以說三勝處是三解脫的方便道所攝，並非只有三。
【English Translation】 It is not a fault because it benefits others.
There are four causes and conditions for establishing the Four Assemblies of the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) in the human realm: First, the most supreme, referring to kings and the like, namely the Kshatriyas (Kshatriya, the second highest of the four varnas (social orders) in Hinduism, traditionally the military or ruling class). Second, the field of merit for the world, referring to the Brahmanas (Brahmana, the highest of the four varnas in Hinduism, traditionally priests or teachers), because they have many pure practices and are commonly regarded as fields of merit. Third, using wealth without relying on others, referring to the great elders. Fourth, abandoning all worldly wealth, referring to the Shramanas (Shramana, a wandering ascetic in certain Indic religious traditions). All of these belong to the Buddha and are called the Assembly of the Tathagata.
There are three causes and conditions for establishing the names of the Four Assemblies in the heavenly realm: First, relying on the edge of the earth, establishing two assemblies, referring to the Heaven of the Four Great Kings (Chatur Maharajika Kayika Deva, the lowest of the six heavens of the desire realm) and the Heaven of the Thirty-three (Trayastrimsha, the second lowest of the six heavens of the desire realm), because their dwelling places are different. Second, the edge of the desire realm, establishing the assembly of demons. Third, the edge of verbal conduct, establishing the assembly of Brahmas.
Among the Eight Liberations, 'the first liberation of equanimity regarding pure and impure, non-dual forms' is called the third liberation. Because the pure liberation has three kinds of thoughts: First, mutually dependent thoughts; second, mutually interpenetrating thoughts. Both of these universally observe pure and impure forms. Because of equal observation, it is called the liberation of equanimity. Third, mutually unified thoughts, only observing light, not making distinctions of pure or impure, is called non-dual form. The first liberation of equanimity, because of equal observation, light is the most supreme state, so it is called the first liberation. These three liberations, even the non-common and shared with all ordinary beings, the twelfth volume has already cited and established that ordinary beings can attain them. Now it speaks of the superior, so it says non-common. These five superior liberations, even the cessation of perception and feeling, reaching the most supreme dwelling, previously it was said to separately guide emptiness, guide the coming and going of supernatural powers, guide the virtues of non-contention, etc. Here it speaks of guiding the ultimate samadhi (state of meditative consciousness) to fulfillment, so there is no contradiction. Furthermore, if one observes all forms and cultivates, this refers to the Sutra of the Eight Overcomings. Below the three liberations, it explains that sutra text. Previously, it relied on the initial cultivation of the overcoming as the result, now it speaks of the textual cultivation of the overcoming as the cause, as in rational wisdom, liberation is the result, so the three overcomings are the expedient cause. Observing all forms refers to the first four overcomings. If it is as observed, it refers to the last four overcomings. As previously observed, the difference in realms, observing forms, so there are eight overcomings. And then the accomplishment of the three liberations is the cause, so it is said that the three overcomings are included in the expedient path of the three liberations, not only three.
也 此中觀外諸色乃至若勝者。牒經 謂觀非三摩地所行現所得色者。此釋前經。觀大小諸色。義在定前加行聞思位中。作此種種色觀故 由緣三摩地至故名為勝者。釋定中得勝名所由。緣一類色。不同定前。雜緣大小故名為勝 或非三摩地色。有小大相。是本質色 由緣三摩地乃至故名為勝。是緣定中色。唯一類緣故名為勝。是前種種本質之影像故。前加行心。有種種境相。故不勝境不得勝為。三摩地中境。唯一類心。無異相故名為勝。已尋思已了別者。初時後時。了別異故 如是于外所想乃至觀諸色亦爾者。此釋聞思位唯同定中。于引止觀若知若見。于彼色亦初尋思。及后了別。
九有生處。即九有情居。第一帙中已釋。
十無學法五蘊攝者。戒蘊攝語業命。定蘊攝念定。慧蘊攝正見思惟精進。加餘二為十解脫。即勝解數。正見謂緣事慧。解脫智見。謂緣無為慧。
第三辨因明處中分二。初總問答標。后別顯釋 謂觀察義中諸所有事者。所建立法。名觀察義。能隨順法。名諸所有事。諸所有事。即是因明。為因照明觀察義故。所餘釋名如彼疏解。
別釋有二。初舉頌列名。后隨別釋。論體有三。一列名。二別釋。三料簡。
論體者。謂言生因。立論之體故 處所者。謂證義者等論
【現代漢語翻譯】 現代漢語譯本： 也，此中觀察外在的各種色法，乃至觀察勝者（Shengzhe）。牒經：指的是觀察非由三摩地（Sanmadhi）所產生的、當下可得的色法。這是對前面經文的解釋。觀察大小各種色法，意義在於入定前的加行聞思階段中。因為作了種種色法觀，所以由緣三摩地乃至故名為勝者。解釋了在禪定中獲得『勝』這個名稱的由來。緣於一類色法，不同於入定前雜亂地緣于大小色法，因此名為『勝』。或者說，不是由三摩地所生的色法，有大小之相，是本質色。由緣三摩地乃至故名為勝，是緣于定中的色法，唯一類緣故名為『勝』。是先前種種本質的影像，所以前加行心，有種種境相，因此不勝境，不得勝名。三摩地中的境，唯一類心，沒有不同之相，因此名為『勝』。已經尋思、已經了別，因為初時和后時的了別不同。如同對外在所想乃至觀察各種色法也是如此。這是解釋聞思位與定中相同。對於引發止觀，若知若見，對於那些色法也先尋思，然後了別。
九有生處，就是九有情居。在第一帙中已經解釋。
十無學法由五蘊所攝：戒蘊攝語業命，定蘊攝念定，慧蘊攝正見思惟精進，加上其餘二為十解脫，即勝解數。正見指的是緣事慧，解脫智見指的是緣無為慧。
第三辨因明處中分為二：首先總問答標，然後分別顯釋。所謂觀察義中的諸所有事，所建立的法，名為觀察義。能夠隨順的法，名為諸所有事。諸所有事，就是因明（Yinming），因為因能照明觀察義。其餘的解釋如同疏解。
分別解釋有二：首先舉頌列名，然後隨別解釋。論體有三：一、列名；二、分別解釋；三、料簡。
論體指的是言生因，是立論的體。處所指的是證義者等論。
【English Translation】 English version: Also, in this context, observing external colors and forms, even observing the Victorious Ones (Shengzhe). Commentary: This refers to observing colors and forms that are not produced by Samadhi (Sanmadhi) and are immediately perceived. This explains the previous sutra. Observing large and small colors and forms, the meaning lies in the preliminary practice of hearing and contemplating before entering Samadhi. Because one engages in various observations of colors and forms, therefore, 'by virtue of the conditions of Samadhi, it is called Victorious Ones.' This explains the origin of the name 'Victorious' obtained in meditation. Focusing on one type of color and form, unlike the mixed focus on large and small colors and forms before entering Samadhi, it is therefore called 'Victorious.' Or, colors and forms not produced by Samadhi have the appearance of large and small, which are essential colors and forms. 'By virtue of the conditions of Samadhi, it is called Victorious,' referring to focusing on colors and forms in meditation, focusing solely on one type, hence it is called 'Victorious.' It is the image of the previous various essences, so the preliminary practice mind has various aspects of objects, therefore, it does not surpass the object and does not obtain the name 'Victorious.' The object in Samadhi is a single type of mind, without different aspects, hence it is called 'Victorious.' Having already investigated and already discerned, because the discernment in the beginning and the end is different. It is the same as thinking about external objects and observing various colors and forms. This explains that the stage of hearing and contemplating is the same as in Samadhi. Regarding inducing cessation and contemplation, whether knowing or seeing, one first investigates and then discerns those colors and forms.
The nine abodes of sentient beings are the nine abodes of sentient beings. It has already been explained in the first fascicle.
The ten non-learning dharmas are encompassed by the five aggregates: the aggregate of morality encompasses verbal actions and life; the aggregate of concentration encompasses mindfulness and concentration; the aggregate of wisdom encompasses right view, thought, and diligence, plus the remaining two, making ten liberations, which is the number of superior understanding. Right view refers to wisdom related to phenomena, and the wisdom of liberation and insight refers to wisdom related to the unconditioned.
The third section on distinguishing the place of Hetu-vidya (Yinming) is divided into two parts: first, a general question and answer, and then a separate explanation. What is meant by 'all things in the meaning of observation' is that the established dharma is called the meaning of observation. The dharma that can accord with it is called 'all things.' 'All things' is Hetu-vidya, because the cause illuminates the meaning of observation. The remaining explanations are as in the commentary.
The separate explanation has two parts: first, listing the names in verse, and then explaining them separately. The body of the treatise has three parts: 1. listing the names; 2. separate explanations; 3. analysis and selection.
The body of the treatise refers to the cause of speech, which is the body of establishing the thesis. The place refers to the debaters who prove the meaning, etc.
議處所 論所依者。謂真能立似現比義為言依。其所成立。亦是所依 莊嚴者。謂能破等 墮負者。謂似立似破 出離者。將興論時。自安處法 多所作者。由具上六能多所作。
準論體性有三。初標六門。次隨別釋。后問答辨 言論者。以音聲為性。言說是體。言音是相。名詞是用。是三差別 又由音聲起句名文。如次別故。立三差別 或以音聲。說一因二喻。立三差別 尚論者。立世道理。不違世間所應尚論。立出世義標勝名。不違尚論故 諍論譭謗論。是言論起所因惡緣 諍論有四。一因諸欲起。二欲侵奪無攝受欲起。三惡行所起。四依諸見起。諍論因事所生。謗論因言所起 順正教導二論。是言論起所因善緣。順正論是戒學善緣。教導論是定慧善緣 最後二論應修習者。順正理故 中間二論應遠離者。勿耽惡事。及起惡言。而興論故。為欲斷除興言可爾。亦即是彼修習攝 初二種論應分別故。性通善惡。應修斷故 論處所有六于王家者。有德國王。平均識達。于彼可論。翻此不能 執理家者。平均識達斷。善斷事家 大眾中者。眾有平均識達者故。餘三可解。
論所依中有三。初標十種。次隨別釋。后問答辨十種次第。別釋有二。一所成。二能成。
所成立義有二自性差別等者。此中宗等
【現代漢語翻譯】 現代漢語譯本 議處所：討論的場所。論所依者：討論所依賴的基礎。所謂『真能立』（satyasthāpaka，真正的論證者）、『似現比』（*bhāsa-anumāna，虛假的推論）的意義，都是言論所依賴的基礎。其所成立的結論，也是所依賴的基礎。 莊嚴者：指能夠駁斥對方論點的人等。 墮負者：指似是而非的立論和駁論。 出離者：指開始辯論時，自己所處的正確狀態。 多所作者：因為具備上述六種能力，所以能有所作為。 根據論的體性，可以分為三個部分：首先標出六個方面，其次分別解釋，最後通過問答來辨析。 言論：以音聲為特性，言說是其本體，言音是其表相，名詞是其作用。這三者之間存在差別。 又因為音聲能夠構成句子，從而形成文章，因此可以依次建立三種差別。 或者以音聲來說明一個『因』（hetu，原因）和兩個『喻』（dṛṣṭānta，例子），從而建立三種差別。 尚論者：確立符合世俗道理的觀點，不違背世間所應尊崇的理論。確立超世俗的意義，標榜殊勝的名稱，也不違背世俗的理論。 諍論、譭謗論：是言論產生的惡劣因緣。 諍論有四種：一是因各種慾望而起；二是因想要侵佔他人財物而起，且沒有得到滿足；三是因惡劣行為而起；四是因各種見解而起。諍論是由事件引起的，譭謗論是由言語引起的。 順正教導論、教導論：是言論產生的良好因緣。順正論是戒學方面的良好因緣，教導論是定慧方面的良好因緣。 最後兩種論應該修習，因為它們符合正理。 中間兩種論應該遠離，不要沉迷於惡事，也不要說惡語，從而引發爭論。爲了斷除爭論，可以進行辯論，這也屬於修習的範疇。 最初兩種論應該加以區分，因為它們的性質既有善也有惡，所以應該修習或斷除。 論處所有六種：在王家進行辯論，需要有德國王（有德行的國王），能夠公正明智地判斷是非，才能進行辯論。否則就不能進行辯論。 執理家：能夠公正明智地判斷是非，善於決斷事務的人。 大眾中：大眾中有能夠公正明智地判斷是非的人。其餘三種情況可以依此類推。 論所依中有三種：首先標出十種，其次分別解釋，最後通過問答來辨析。十種的次第。分別解釋分為兩種：一是所成，二是能成。 所成立義有二：自性差別等。這裡面包括宗（pakṣa，論題）等。
【English Translation】 English version The place for discussion: the location where discussions take place. The basis of discussion: the foundation upon which discussions rely. The meaning of 'satyasthāpaka' (true establisher, the one who truly argues) and '*bhāsa-anumāna' (illusory inference, false reasoning) are the foundations upon which arguments rely. The conclusions established are also the foundations. Adorners: those who can refute the arguments of others, etc. Those who fall into defeat: those who present arguments and refutations that are seemingly correct but are not. Those who depart: the correct state in which one finds oneself when beginning a debate. Those who accomplish much: because they possess the above six abilities, they can accomplish much. According to the nature of the treatise, it can be divided into three parts: first, the six aspects are outlined; second, they are explained separately; and third, they are analyzed through questions and answers. Speech: its characteristic is sound, its essence is expression, its appearance is verbal sound, and its function is naming. There are differences among these three. Furthermore, because sound can form sentences, thereby creating texts, three distinctions can be established accordingly. Or, using sound to explain one 'hetu' (cause, reason) and two 'dṛṣṭānta' (examples), three distinctions can be established. Those who esteem discussion: establish views that conform to worldly principles, without violating what the world should respect. Establish transcendent meanings, proclaiming superior names, without violating worldly principles. Contentious arguments and slanderous arguments: these are the bad conditions that give rise to speech. There are four types of contentious arguments: first, those that arise from various desires; second, those that arise from wanting to seize the property of others and not being satisfied; third, those that arise from bad actions; and fourth, those that arise from various views. Contentious arguments are caused by events, while slanderous arguments are caused by words. Arguments that accord with correct teachings and instructive arguments: these are the good conditions that give rise to speech. Arguments that accord with correct teachings are good conditions for discipline, while instructive arguments are good conditions for concentration and wisdom. The last two types of arguments should be cultivated because they conform to correct principles. The middle two types of arguments should be avoided, lest one indulge in evil deeds or speak evil words, thereby provoking disputes. In order to eliminate disputes, debate can be conducted, which also falls within the scope of cultivation. The first two types of arguments should be distinguished because their nature is both good and bad, so they should be cultivated or abandoned. There are six places for discussion: to debate in the royal court, there needs to be a virtuous king (a king with virtue), who can judge right and wrong fairly and wisely, in order to conduct the debate. Otherwise, the debate cannot be conducted. Those who uphold reason: those who can judge right and wrong fairly and wisely, and are good at resolving matters. Among the masses: there are people among the masses who can judge right and wrong fairly and wisely. The remaining three situations can be inferred by analogy. There are three bases of discussion: first, ten types are outlined; second, they are explained separately; and third, they are analyzed through questions and answers. The order of the ten types. Separate explanations are divided into two types: first, what is established; and second, what can establish. There are two meanings of what is established: the difference in self-nature, etc. This includes the pakṣa (thesis, subject) etc.
名為能立。自性差別為所立者。此有三重。一云。宗言所成立義。名為所立。故此所立。而有義言。其宗能詮之言。及因等言義。皆名能立。其宗之言。因喻成故。雖亦所立。此下文說。為先顯示自所愛樂宗義故。亦所立非定所立。能成義故。猶如於因喻皆成故。但名能立。所詮義決定唯是所立。獨名所成 二云。諸法總聚自性差別。若教若理。俱是所立。此但名義。隨應有故。總中一分。對敵所申。若言若義。自性差別。俱名為宗。即名能立。雖別宗亦是所立。能立總故。得能立名。故陳那等。宗名所立。與瑜伽等理不相違。瑜伽等說宗非一向唯能立故 三云自性差別。合所依義。名為所立。能依合宗。說為能立。總立別故。非此總宗定唯能立。對敵合申。因喻成故亦是所立。由非定所立。故得能立名。陳那但以共許因喻。成他未許。他未許者。唯是合宗。宗為所立。自性差別。但是宗依。所望義殊。不相違故。
能成立中。文其有二。初標列八門。后隨別釋。第三引喻者總也 同類異類者。別也。于總況法。別引於一。同品異品為二喻故。對法十六中。以因總辨。而不別開。于喻之中。亦唯申總。但以能成有八。數不可乖于成義中。更加合結。此論以合結不離因喻故不別開。彼以成義增明故別離立。不相違
【現代漢語翻譯】 現代漢語譯本： 名為能立（Sādhanavākya，能證明的語句）。自性差別為所立者（Sādhya，待證的結論）。此有三重： 一云：宗言（Pakṣa，論題）所成立的意義，名為所立。故此所立，而有義言。其宗能詮之言，及因（Hetu，理由）等言義，皆名能立。其宗之言，因喻（Dṛṣṭānta，例證）成故，雖亦所立。此下文說，為先顯示自所愛樂宗義故，亦所立非定所立。能成義故，猶如於因喻皆成故，但名能立。所詮義決定唯是所立，獨名所成。 二云：諸法總聚自性差別，若教若理，俱是所立。此但名義，隨應有故。總中一分，對敵所申，若言若義，自性差別，俱名為宗，即名能立。雖別宗亦是所立，能立總故，得能立名。故陳那（Dignāga）等，宗名所立，與瑜伽（Yoga）等理不相違。瑜伽等說宗非一向唯能立故。 三云：自性差別，合所依義，名為所立。能依合宗，說為能立。總立別故，非此總宗定唯能立。對敵合申，因喻成故亦是所立。由非定所立，故得能立名。陳那但以共許因喻，成他未許。他未許者，唯是合宗。宗為所立。自性差別，但是宗依。所望義殊，不相違故。 能成立中，文其有二。初標列八門，后隨別釋。第三引喻者總也。同類異類者，別也。于總況法，別引於一。同品異品為二喻故。對法十六中，以因總辨，而不別開。于喻之中，亦唯申總。但以能成有八，數不可乖于成義中，更加合結。此論以合結不離因喻故不別開。彼以成義增明故別離立，不相違。
【English Translation】 English version: It is called Sādhanavākya (statement of proof). The self-nature difference is what is to be established (Sādhya, the conclusion to be proven). This has three aspects: First, it is said that the meaning established by the statement of the Pakṣa (thesis) is called what is to be established. Therefore, this 'what is to be established' has the meaning of 'artha' (meaning). The statement that expresses the Pakṣa, as well as the meaning of the Hetu (reason) and other statements, are all called Sādhanavākya. Although the statement of the Pakṣa is also what is to be established because it is established by the Hetu and Dṛṣṭānta (example), as explained below, it is also what is to be established, but not definitely what is to be established, because it can establish meaning. Just as the Hetu and Dṛṣṭānta are both established, they are only called Sādhanavākya. The meaning expressed is definitely only what is to be established, and is uniquely called what is established. Second, it is said that the self-nature difference of the totality of all dharmas, whether it be doctrine or reason, is all what is to be established. This is only a name and meaning, as it should be. A part of the totality, presented to the opponent, whether it be statement or meaning, its self-nature difference, is all called Pakṣa, which is called Sādhanavākya. Although a separate Pakṣa is also what is to be established, because the Sādhanavākya is the totality, it obtains the name Sādhanavākya. Therefore, Dignāga (陳那) and others call the Pakṣa what is to be established, which is not contradictory to the reasoning of Yoga and others. Yoga and others say that the Pakṣa is not always uniquely Sādhanavākya. Third, it is said that the self-nature difference, combined with the meaning of what is relied upon, is called what is to be established. What relies on and combines with the Pakṣa is said to be Sādhanavākya. Because the totality establishes the particular, this total Pakṣa is not definitely uniquely Sādhanavākya. Presented to the opponent in combination, it is also what is to be established because it is established by the Hetu and Dṛṣṭānta. Because it is not definitely what is to be established, it obtains the name Sādhanavākya. Dignāga only uses commonly accepted Hetu and Dṛṣṭānta to establish what is not accepted by others. What is not accepted by others is only the combined Pakṣa. The Pakṣa is what is to be established. The self-nature difference is only what the Pakṣa relies upon. The meanings hoped for are different, so they are not contradictory. In the establishment of proof, there are two aspects to the text. First, the eight gates are listed, and then they are explained separately. The third, citing examples, is general. Similar and dissimilar types are specific. In the general situation of dharmas, a particular one is cited separately. Similar and dissimilar classes are two examples. In the sixteen aspects of the law, the Hetu is generally distinguished, but not separately opened. In the example, only the general is stated. However, because there are eight ways to establish proof, the number cannot be violated. In the meaning of establishment, combination and conclusion are added. This treatise does not separately open them because combination and conclusion are inseparable from the Hetu and Dṛṣṭānta. The other treatise separately establishes them because the meaning of establishment is augmented and clarified, which is not contradictory.
也。陳那以合結不離於喻。能立除之。對法以合義重增故。別離為能立。引喻總別增減亦然 又立論之者現量等三。疏有悟他。古名能立。立敵之者。親唯自悟。故陳那等。不為能立。不相違也。
立宗中。各別攝受自品所許者。此是總文也 攝受者。是自意樂。義品是宗義故。顯揚第十一云。自宗所許。此中意說。依二所立立論各別。隨自意樂。自宗所許故說名宗。此中三釋。一云以言對理。取依義別詮。名為各別自宗所許。二以別對總。取依總之別言及義二。名自所許。三以合對離。取能依不相離性。合以為自宗所許。立宗依離義。以為所立。故此文總 或攝受論宗者。依自所師宗。對異師敵。而立自宗。不爾便有相符極成 若自辨才者。由自辨才立他宗義。隨自意樂不顧論宗。唯此二種是正所宗 若遍所許。若同因宗承。若傍義準。非別攝受。非隨自樂故非真宗。立已成故。非本成故。此宗時。若輕蔑他。若從他聞。若自覺悟真實。而申宗趣。此三名立宗因緣 或成自宗。或破他宗。二句。舉一切立宗之意。不過此故 或折伏他。釋上成立自宗 或摧屈於他。釋上破壞他宗。成自破他。皆為悲愍。故后三句。釋前二意。故后十句。分為三類。初二句是宗體。次三句是立宗因緣。后五句立宗意。
因
【現代漢語翻譯】 現代漢語譯本： 也。陳那（Dignāga）認為，如果『合』（Sapaksha，同品）和『結』（conclusion，結論）不能與『喻』（example，例子）分離，那麼『能立』（proof，論證）就無法成立。正理論（Nyaya）認為，由於『合義』（Sapaksha-dharma，同品性）的重複增加，『別離』（Vipaksha，異品）可以作為『能立』。引喻（example，例子）的總、別、增、減也是如此。 此外，立論者（proponent，立論者）的現量（perception，現量）、比量（inference，比量）和聖教量（scripture，聖教量）這三種量，疏鈔中說可以使他人領悟，古時稱為『能立』。而立敵者（opponent，敵論者）僅僅是自己領悟。因此，陳那（Dignāga）等人不認為這是『能立』，這並不矛盾。
在『立宗』（thesis statement，宗）中，各自攝受自己品類所允許的，這是總的原則。『攝受』是指自己的意樂（intention，意樂）。義品（artha-paksha，義品）是宗義（thesis，宗）的意義。顯揚聖教論（Abhidharmasamuccaya）第十一卷說：『自己宗派所允許的』。這裡的意思是說，依據兩種所立（two standpoints，兩種立場）來建立論點，各自不同，隨自己的意樂，自己宗派所允許的，所以稱為『宗』。這裡有三種解釋：第一種解釋認為，以言語對應理，取其依據意義的差別詮釋，稱為各自宗派所允許的。第二種解釋認為，以差別對應總，取其依據總的差別言語和意義，稱為自己所允許的。第三種解釋認為，以合對應離，取其能依據的不相離的性質，合在一起作為自己宗派所允許的。立宗依據分離的意義，作為所立。因此，這段文字是總的概括。 或者，攝受論宗的人，依據自己所師承的宗派，來對抗不同的師承的敵論者，從而建立自己的宗派。否則，就會有相符的極成（universally accepted，極成）的觀點。如果是有自己辨才的人，憑藉自己的辨才來建立他宗的意義，隨自己的意樂而不顧論宗。只有這兩種情況才是真正的宗。 如果是普遍所允許的，如果是與因宗（hetu-paksha，因宗）相同的承襲，如果是傍義準（collateral meaning，傍義準），都不是特別攝受的，也不是隨自己的意樂，所以不是真正的宗。因為已經成立了，所以不是本來就成立的。在立宗的時候，如果輕蔑他人，如果從他人那裡聽到，如果自己覺悟到真實，從而闡述宗趣（purpose of thesis，宗趣），這三種情況稱為立宗的因緣。 或者成就自己的宗派，或者破斥他人的宗派。這兩句話概括了所有立宗的意圖，不會超出這個範圍。或者折伏他人，解釋上面成立自己的宗派。或者摧屈他人，解釋上面破壞他人的宗派。成就自己，破斥他人，都是爲了悲憫。所以後面的三句話，解釋前面的兩種意圖。所以後面的十句話，分為三類。最初的兩句話是宗的本體。其次的三句話是立宗的因緣。最後五句話是立宗的意圖。
因（hetu，因）
【English Translation】 English version: Also, Dignāga (Chenna) held that if 『Sapaksha』 (homogeneous instances, 合) and 『conclusion』 (結) cannot be separated from 『example』 (喻), then 『proof』 (能立) cannot be established. Nyaya (正理論) holds that because of the repeated increase of 『Sapaksha-dharma』 (homogeneity, 合義), 『Vipaksha』 (heterogeneous instances, 別離) can be used as 『proof』. The same applies to the totality, difference, increase, and decrease of examples. Furthermore, the perception (現量), inference (比量), and scripture (聖教量) of the proponent (立論者) are said in the commentary to enable others to understand, and were called 『proof』 in ancient times. However, the opponent (立敵者) only understands for themselves. Therefore, Dignāga and others do not consider this as 『proof』, which is not contradictory.
In 『thesis statement』 (立宗), the acceptance of what is permitted by one's own category is the general principle. 『Acceptance』 refers to one's own intention (意樂). Artha-paksha (義品) is the meaning of the thesis (宗). The Abhidharmasamuccaya (顯揚聖教論), in its eleventh volume, states: 『What is permitted by one's own school』. This means that based on the two standpoints (所立) for establishing arguments, each is different, according to one's own intention, and what is permitted by one's own school is called 『thesis』. There are three explanations here: The first explanation considers that language corresponds to principle, taking the difference in meaning as the interpretation, which is called what is permitted by each school. The second explanation considers that difference corresponds to totality, taking the difference in language and meaning based on totality as what is permitted by oneself. The third explanation considers that combination corresponds to separation, taking the inseparable nature of what can be relied upon, combining them as what is permitted by one's own school. The establishment of the thesis relies on the meaning of separation as what is to be established. Therefore, this passage is a general summary. Alternatively, those who accept the thesis of a school establish their own school by opposing opponents from different lineages, based on the school they follow. Otherwise, there would be universally accepted (極成) views that are consistent. If one has their own eloquence, they establish the meaning of another school based on their own eloquence, following their own intention without regard to the thesis of the school. Only these two situations are the true thesis. If it is universally permitted, if it is an inheritance that is the same as the hetu-paksha (因宗), if it is a collateral meaning (傍義準), it is not particularly accepted, nor is it according to one's own intention, so it is not a true thesis. Because it has already been established, it is not originally established. When establishing a thesis, if one despises others, if one hears from others, if one realizes the truth oneself, and then expounds the purpose of the thesis (宗趣), these three situations are called the causes and conditions for establishing a thesis. Either to accomplish one's own school, or to refute the school of others. These two sentences summarize all the intentions of establishing a thesis, and will not go beyond this scope. Either to subdue others, explaining the above establishment of one's own school. Or to crush others, explaining the above destruction of the school of others. Accomplishing oneself and refuting others are all for compassion. Therefore, the following three sentences explain the previous two intentions. Therefore, the following ten sentences are divided into three categories. The first two sentences are the substance of the thesis. The next three sentences are the causes and conditions for establishing a thesis. The last five sentences are the intention of establishing a thesis.
Hetu (因)
謂所以。三喻量能成於宗。所有建立順益道理。即具三相之言義也。
現量文有三。一標。二釋。三問答辨 已生已等生若生若起者。於過去世異熟增上果。名已生。等流果。名已等生。等是相似義故。住現在生名若者。若住未來生名若起。
覆障所礙謂黑闇等者。此有三種。一黑闇。謂暗色。二無明暗。癡故迷境。三不澄清色暗。謂壁障等。若琉璃等。名澄清色。即非覆障。雖隔可見 或色相殊勝者。日光威勢。眼觀不睹。色相勝故。三極遠。如初帙中解 非已思應思現量者。已思應思。多是比量。或非量攝。今非此二。故名現量 當知此藥色香味觸才取便成所取依止者。其能依止。謂藥威勢。此非現量威勢。所依色香味觸。任運才取。便是所取。威勢之所依止。此為現境。能取之者。名為現量 藥之所有大勢威德病若未癒名為應思等者。此藥功能。病未差來。常應思慮。其病若愈。名為已思。思已息故。此應思已思二作用境。非現境體。能緣彼思。亦非現量。返顯前說才取。便成取所依境。能緣彼心是名現量 此中建立境界取所依境非已思惟非應思惟等者。謂外空地等。為定境本質者。是建立境界。取所依境。建立定心影像境故。此現境體。能取之心。說名現量。地等諸界。貫前方便。解若未成未來
【現代漢語翻譯】 現代漢語譯本： 所謂『所以』，是指以三種比喻來衡量宗（Dharma，佛法）是否成立。所有建立的、順應和有益的道理，都具備『言』和『義』的三種特徵。
現量（Pratyaksha，直接認知）的文字有三個部分：一、標示；二、解釋；三、問答辨析。『已生、已等生、若生、若起』，指的是在過去世，由異熟（Vipaka，果報）增上而產生的果，稱為『已生』。由等流果（Nisyanda-phala，與因相似的果報）產生的果，稱為『已等生』，這裡的『等』是相似的意思。住在現在的生稱為『若生』。如果住在未來生，則稱為『若起』。
『覆障所礙，謂黑闇等』，這裡有三種障礙：一、黑闇，指黑暗的顏色；二、無明暗，因為愚癡而迷惑境界；三、不澄清的顏色障礙，指墻壁等。如果是琉璃等，稱為澄清色，就不是覆障，即使隔開也能看見。『或色相殊勝者』，指日光威勢，眼睛無法直視，因為顏色和形態太強烈。三、極遠，如在第一卷中解釋的那樣。『非已思、應思現量者』，已經思考和應該思考的，大多是比量（Anumana，推論），或者不屬於量（Pramana，有效認知）的範疇。現在不是這兩種情況，所以稱為現量。『當知此藥色香味觸，才取便成所取依止者』，它所能依賴的，指的是藥物的威勢。這並非現量的威勢。所依賴的色香味觸，自然而然地獲取，就是所獲取的。威勢所依賴的，是現境。能獲取這些的，稱為現量。『藥之所有大勢威德，病若未癒名為應思等者』，這種藥物的功能，在疾病未痊癒之前，應該經常思考。如果疾病痊癒，就稱為『已思』，因為思考已經停止。這『應思』和『已思』兩種作用的境界，不是現境的本體。能緣于這些思考的，也不是現量。反過來顯示前面所說的『才取便成取所依境』，能緣于這種心，就稱為現量。『此中建立境界，取所依境，非已思惟，非應思惟等者』，指的是外面的空地等，作為定境的本質，是建立的境界。因為建立定心的影像境。這現境的本體，能獲取的心，稱為現量。地等諸界，貫穿前面的方便。解釋如果未成就未來。
【English Translation】 English version: The so-called 'reason' refers to using three similes to measure whether the tenet (Dharma) is established. All established, compliant, and beneficial principles possess the three characteristics of 'speech' and 'meaning'.
The text on Pratyaksha (direct perception) has three parts: 1. Indication; 2. Explanation; 3. Question and answer analysis. 'Already born, already similarly born, if born, if arising' refers to the result produced in the past life by Vipaka (result of karma) augmentation, called 'already born'. The result produced by Nisyanda-phala (result similar to the cause) is called 'already similarly born', where 'similar' means resemblance. Dwelling in the present birth is called 'if born'. If dwelling in the future birth, it is called 'if arising'.
'Obstructed by covering obstacles, such as darkness' refers to three kinds of obstacles here: 1. Darkness, referring to dark color; 2. Ignorance-darkness, being deluded about the realm due to ignorance; 3. Unclear color obstacles, referring to walls, etc. If it is like crystal, it is called clear color, which is not a covering obstacle, even if separated, it can be seen. 'Or those with superior color and form' refers to the power of sunlight, which the eyes cannot directly look at because the color and form are too intense. 3. Extremely far, as explained in the first volume. 'Not already thought, should be thought Pratyaksha' refers to what has been thought and should be thought, which are mostly Anumana (inference), or do not belong to the category of Pramana (valid cognition). Now it is not these two situations, so it is called Pratyaksha. 'It should be known that the color, smell, taste, and touch of this medicine, as soon as taken, become the object taken and the basis of reliance' refers to what it can rely on, which is the power of the medicine. This is not the power of Pratyaksha. The color, smell, taste, and touch that are relied upon, naturally acquired, are what is acquired. What the power relies on is the present realm. What can acquire these is called Pratyaksha. 'The great power and virtue of the medicine, if the disease is not cured, it is called should be thought, etc.' refers to the function of this medicine, which should be constantly thought about before the disease is cured. If the disease is cured, it is called 'already thought', because the thinking has stopped. The realm of these two functions, 'should be thought' and 'already thought', is not the essence of the present realm. What can be related to these thoughts is also not Pratyaksha. Conversely, it shows that 'as soon as taken, it becomes the object taken and the basis of reliance', and what can be related to this mind is called Pratyaksha. 'Establishing the realm, taking the object of reliance, not already thought, not should be thought, etc.' refers to the outer open space, etc., as the essence of the Samadhi realm, which is the established realm. Because the image realm of the Samadhi mind is established. The essence of this present realm, the mind that can acquire it, is called Pratyaksha. The realms such as earth, etc., run through the previous means. Explaining if the future is not achieved.
。名應思惟等。非現境體。能取彼心。非定現量。返顯建立境界。取所依境。名為現境。此二門中。初是所造。后是能造。此中非不現見等三種。名現量者。入正理說。此中現量。謂無分別。若有正智。於色等義。離名種等所有分別。現現別轉故名現量。諸部不同。此論與因明亦別。皆如彼疏。觀此文說。世間亦有清凈現量。故凈定心。亦現量攝。非要得境體。五俱意等名現量體。
比量者。謂藉眾相而觀于義智。於二量中。即智名果等。皆如因明說 執持自相比知道俗者。執持衣缽等相。比知是道。持冠冕等。比知是俗。
謂為可記或安立記者。初記自體。後記差別。初總記有。后曲別示 如執一切樂受皆貪所隨眠等者。依增隨眠雖別。如是非三隨眠互不隨增。故執唯爾名違法相。又離漏三受。非三所增。若執皆增便違法相。
一不決定故二同所成者下。此第二複次。釋立同類異類所以。此言意顯。因於宗過。名為不成。于同異喻過。名為不定。于宗喻過名曰相違 不決定故者。即六不定也。因於同異喻相違故。不能決定成其宗義 同所成者。即四不成。四相違也。本立共因。擬成宗果。因既帶似。理須更成。若更成之。與宗無別。故名同所成也。似同異喻。亦在此攝。
不相違中。決定
【現代漢語翻譯】 現代漢語譯本：『名應思惟等』，並非指直接呈現的境的本體，而是指能夠獲取彼心（指對境的心識）的事物。它並非一定是現量（ प्रत्यक्ष pratyakṣa，直接認知），而是反過來通過建立境界來顯現。取所依之境，稱為『現境』。在這兩個方面中，前者是所造作的，後者是能造作的。這裡所說的『非不現見』等三種，被稱為現量，這是入正理（ न्याय nyāya，因明學派）的說法。這裡的現量，指的是無分別智。如果有真正的智慧，對於色等義，遠離名稱、種類等所有的分別，直接而清晰地顯現，因此稱為現量。各個部派的觀點不同，此論與因明（ hetuvidyā，因明學）也有區別，這些都如彼疏（指相關疏釋）所說。觀察此文可知，世間也有清凈的現量，因此清凈的禪定之心，也屬於現量所攝。並非一定要獲得境的本體，五俱意等才被稱為現量的本體。
比量（ अनुमा naumā，推理）是指憑藉各種相狀來觀察義的智慧。在二量（現量和比量）中，智被稱為果等，這些都如因明中所說。執持自身相狀來知道世俗之人，例如執持衣缽等相，就可以推知是出家修道之人；執持冠冕等，就可以推知是世俗之人。
所謂『可記』或『安立記』，前者是記錄自體，後者是記錄差別。前者是總的記錄存在，後者是詳細地分別指示。例如執著一切樂受都為貪所隨眠等，依據增隨眠雖然有所區別，但並非說三種隨眠互相不隨增。因此，執著只有這樣才名為違法相。此外，遠離煩惱的三種感受，並非為三種隨眠所增。如果執著都為隨眠所增，便違法相。
『一不決定故，二同所成者』以下，這是第二次解釋建立同類和異類的原因。這句話的意思是說，因在宗上出現過失，稱為不成；在同喻和異喻上出現過失，稱為不定；在宗和喻上出現過失，稱為相違。『不決定故』，指的是六種不定。因在同喻和異喻上相違，因此不能決定成立其宗義。『同所成者』，指的是四種不成和四種相違。本來建立共同的因，想要成立宗的果，但因已經帶有相似性，理應需要進一步成立。如果進一步成立，就與宗沒有區別，因此名為同所成。相似的同喻和異喻，也包含在此處。
在不相違中，決定。
【English Translation】 English version: 『Name should be contemplated, etc.』 does not refer to the directly presented entity of the object, but rather to that which can grasp that mind (referring to the mind's awareness of the object). It is not necessarily direct perception (Pratyakṣa), but instead, it manifests by establishing the object. Taking the object upon which it relies is called 『present object.』 In these two aspects, the former is what is created, and the latter is what can create. Here, the three types of 『not non-direct seeing,』 etc., are called direct perception, according to the explanation in Nyaya (logic). Here, direct perception refers to non-conceptual wisdom. If there is true wisdom, regarding the meaning of form, etc., it is free from all distinctions of name, kind, etc., and manifests directly and clearly, hence it is called direct perception. The views of various schools differ, and this treatise also differs from Hetuvidya (epistemology), as explained in their respective commentaries. Observing this text, it can be known that there is also pure direct perception in the world, therefore the pure mind of meditation is also included in direct perception. It is not necessary to obtain the entity of the object; the five concurrent mental states, etc., are called the entity of direct perception.
Inference (Anumā) refers to the wisdom that observes meaning through various characteristics. Among the two means of knowledge (direct perception and inference), wisdom is called the result, etc., as explained in Hetuvidya. Grasping one's own characteristics to know the worldly person, for example, grasping the characteristics of robes and alms bowls, one can infer that they are renunciates; grasping crowns and coronets, one can infer that they are worldly people.
The so-called 『recordable』 or 『established record,』 the former records the self-entity, and the latter records the difference. The former is a general record of existence, and the latter is a detailed and separate indication. For example, holding that all pleasurable feelings are accompanied by the latent tendency of greed, although there are differences according to the increase of latent tendencies, it is not said that the three latent tendencies do not increase with each other. Therefore, holding only this is called violating the characteristic of the Dharma. Furthermore, the three feelings that are free from defilements are not increased by the three latent tendencies. If one holds that all are increased by latent tendencies, then one violates the characteristic of the Dharma.
『One is not determined, therefore, two are accomplished in the same way』 below, this is the second explanation of establishing the reason for similarity and dissimilarity. The meaning of this statement is that a reason that has a fault in the thesis is called unestablished; a fault in the similar and dissimilar examples is called uncertain; a fault in the thesis and example is called contradictory. 『Not determined, therefore』 refers to the six uncertain reasons. Because the reason contradicts the similar and dissimilar examples, it cannot definitively establish its thesis. 『Accomplished in the same way』 refers to the four unestablished and four contradictory reasons. Originally establishing a common reason, wanting to establish the result of the thesis, but the reason already has similarity, it should be further established. If it is further established, it is no different from the thesis, therefore it is called accomplished in the same way. Similar similar and dissimilar examples are also included here.
In non-contradiction, determination.
故者。真因真喻。定成宗故。
異所成者。即真因喻。無諸過失。體能成故。異於所成其相違者。即似因似喻及似現比。不能為量。不相違即真因等。及真現比。能為量故。至教量體。聞思慧等。緣至教智。
第四別釋論莊嚴中分二。初明五種莊嚴。莊嚴論者。德圓滿故。后明二十七種稱讚功德。若具此者。名稱讚功德 已善已說已明者。讀誦受持名已善。聽聞名已說。曾聽聞故。堪為他說。思惟純熟名已明。
義善者謂能引發勝生定勝者。世善。能引增上生道。出世善。能引決定勝道。
多眾者。謂大施會眾 雜眾者。謂八部眾 大眾者。謂國王王子眾 執眾者。謂執理眾。即斷事家 諦眾者。謂諸實語眾。或諸聖眾 善眾者。謂沙門眾。或樂法義多雜二眾。論六處所中。合名大眾 大眾者。即彼王家。執眾者。即執理家。諦眾者。即彼賢哲者。善眾者。即彼善解義。及樂法義者也。
而不饞速者。他正語時。中路即言名饞。不徐徐中理名速 言過中無義者。無義理 違義者。違正道理 損理者。損二諦理 與所成等者。能立帶似。應可成立非真立故。即前問答中。同所成故也 成立能成者。以因成因。以喻成喻。
第四段。聲明處有二。初結前標列。后隨別釋 法施設建立
【現代漢語翻譯】 現代漢語譯本 『故者』，指的是真正的因和真正的比喻，因為它們能確定地成立宗義。
『異所成者』，指的是真正的因和比喻，沒有各種過失，因為它們的本體能夠成立宗義。與所要成立的宗義相反的，是相似的因、相似的比喻以及相似的現量和比量，它們不能作為量（ प्रमाण ，pramāṇa，有效的認知手段）。不相違背的，就是真正的因等等，以及真正的現量和比量，它們能夠作為量。至教量（ āgama-pramāṇa，聖言量）的本體，包括聽聞、思考、修慧等等，它們是緣于至教的智慧。
第四部分，分別解釋《論莊嚴》，分為兩部分。首先闡明五種莊嚴，莊嚴論著，是因為具有圓滿的功德。然後闡明二十七種稱讚的功德。如果具備這些功德，就會獲得名稱讚嘆的功德。『已善』、『已說』、『已明』，指的是讀誦受持稱為『已善』，聽聞稱為『已說』，因為曾經聽聞過，所以能夠為他人講述。思惟純熟稱為『已明』。
『義善』指的是能夠引發殊勝的善趣和決定勝（ niḥsaraṇa，解脫）的人。世間善，能夠引導增上生道（ abhyudaya-mārga，通往更高境界的道路）。出世間善，能夠引導決定勝道（ niḥśreyasa-mārga，通往最終解脫的道路）。
『多眾』指的是大型的佈施集會。『雜眾』指的是天龍八部等。『大眾』指的是國王、王子等。『執眾』指的是執掌事理的眾人，也就是斷事的人。『諦眾』指的是說實話的眾人，或者諸聖眾。『善眾』指的是沙門眾，或者喜好佛法義理的眾多或混雜的兩種人。在論六處所中，合稱為大眾。『大眾』，就是指那些王家。『執眾』，就是指那些執掌事理的人家。『諦眾』，就是指那些賢哲的人。『善眾』，就是指那些善於理解義理以及喜好佛法義理的人。
『而不饞速』，指的是當他人正確講述時，中途插話稱為『饞』。不緩慢而沒有條理稱為『速』。『言過中無義者』，指的是沒有意義和道理。『違義者』，指的是違背正確的道理。『損理者』，指的是損害二諦（ satya-dvaya，勝義諦和世俗諦）的道理。『與所成等者』，指的是能立帶著相似性，應該可以成立，但不是真正的能立。也就是前面問答中，與所要成立的相同。『成立能成者』，指的是以因成立因，以喻成立喻。
第四段，聲明處有二。首先總結前文並標出條目，然後分別解釋。法施設建立。
English version 『Guḥ』 (the establisher), refers to the true reason (hetu) and the true example (dṛṣṭānta), because they definitely establish the thesis (pakṣa).
『Bhinna-sādhyāt』 (different from what is to be established), refers to the true reason and example, which are without any faults, because their essence can establish the thesis. That which contradicts what is to be established, namely, the pseudo-reason (hetvābhāsa), pseudo-example (dṛṣṭāntābhāsa), and pseudo-perception (pratyakṣābhāsa) and pseudo-inference (anumānābhāsa), cannot be a valid means of cognition (pramāṇa). That which does not contradict, namely, the true reason, etc., and the true perception and inference, can be a valid means of cognition. The essence of the authoritative teaching (āgama-pramāṇa) includes hearing (śruta), thinking (cinta), and meditative wisdom (bhāvanā-prajñā), etc., which arise from the wisdom of the authoritative teaching.
The fourth part, separately explaining the 『Ornament of Treatise』 (論莊嚴), is divided into two parts. First, it elucidates the five kinds of ornaments; ornamenting the treatise, because it possesses complete virtues. Then, it elucidates the twenty-seven kinds of praiseworthy qualities. If one possesses these qualities, one will obtain the merit of being praised by name. 『Already good,』 『already spoken,』 『already clear,』 refers to reciting and upholding being called 『already good,』 hearing being called 『already spoken,』 because one has heard it before, so one can speak it to others. Thinking thoroughly is called 『already clear.』
『Good in meaning』 refers to one who can bring about superior rebirth (sugati) and definite excellence (niḥsaraṇa). Worldly good can lead to the path of higher rebirth (abhyudaya-mārga). Transcendent good can lead to the path of definite excellence (niḥśreyasa-mārga).
『Many assembly』 refers to a large gathering for almsgiving. 『Mixed assembly』 refers to the eight classes of beings (天龍八部). 『Great assembly』 refers to kings, princes, etc. 『Judging assembly』 refers to those who administer justice, namely, those who adjudicate matters. 『Truthful assembly』 refers to those who speak truthfully, or the noble assembly. 『Virtuous assembly』 refers to the monastic community (沙門眾), or the many or mixed assemblies of those who delight in the Dharma and its meaning. In the six places of discourse, they are collectively called the great assembly. 『Great assembly』 refers to those of the royal family. 『Judging assembly』 refers to those families who administer justice. 『Truthful assembly』 refers to those wise and virtuous people. 『Virtuous assembly』 refers to those who are good at understanding the meaning and who delight in the Dharma.
『Without interrupting or being hasty』 refers to interrupting others when they are speaking correctly, which is called 『interrupting.』 Not being slow and without order is called 『hasty.』 『Words that are excessive and meaningless』 refers to that which has no meaning or reason. 『Contradicting the meaning』 refers to contradicting the correct reason. 『Damaging the reason』 refers to damaging the reason of the two truths (satya-dvaya). 『Equal to what is to be established』 refers to the establisher carrying similarity, which should be able to establish, but is not a true establisher. That is, in the previous question and answer, it is the same as what is to be established. 『Establishing the establisher』 refers to establishing the reason with the reason, and establishing the example with the example.
The fourth section, the place of declaration has two parts. First, summarizing the previous and listing the items, then explaining them separately. The establishment of the Dharma teaching.
【English Translation】 『Guḥ』 (the establisher), refers to the true reason (hetu) and the true example (dṛṣṭānta), because they definitely establish the thesis (pakṣa).
『Bhinna-sādhyāt』 (different from what is to be established), refers to the true reason and example, which are without any faults, because their essence can establish the thesis. That which contradicts what is to be established, namely, the pseudo-reason (hetvābhāsa), pseudo-example (dṛṣṭāntābhāsa), and pseudo-perception (pratyakṣābhāsa) and pseudo-inference (anumānābhāsa), cannot be a valid means of cognition (pramāṇa). That which does not contradict, namely, the true reason, etc., and the true perception and inference, can be a valid means of cognition. The essence of the authoritative teaching (āgama-pramāṇa) includes hearing (śruta), thinking (cinta), and meditative wisdom (bhāvanā-prajñā), etc., which arise from the wisdom of the authoritative teaching.
The fourth part, separately explaining the 『Ornament of Treatise』 (論莊嚴), is divided into two parts. First, it elucidates the five kinds of ornaments; ornamenting the treatise, because it possesses complete virtues. Then, it elucidates the twenty-seven kinds of praiseworthy qualities. If one possesses these qualities, one will obtain the merit of being praised by name. 『Already good,』 『already spoken,』 『already clear,』 refers to reciting and upholding being called 『already good,』 hearing being called 『already spoken,』 because one has heard it before, so one can speak it to others. Thinking thoroughly is called 『already clear.』
『Good in meaning』 refers to one who can bring about superior rebirth (sugati) and definite excellence (niḥsaraṇa). Worldly good can lead to the path of higher rebirth (abhyudaya-mārga). Transcendent good can lead to the path of definite excellence (niḥśreyasa-mārga).
『Many assembly』 refers to a large gathering for almsgiving. 『Mixed assembly』 refers to the eight classes of beings (天龍八部). 『Great assembly』 refers to kings, princes, etc. 『Judging assembly』 refers to those who administer justice, namely, those who adjudicate matters. 『Truthful assembly』 refers to those who speak truthfully, or the noble assembly. 『Virtuous assembly』 refers to the monastic community (沙門眾), or the many or mixed assemblies of those who delight in the Dharma and its meaning. In the six places of discourse, they are collectively called the great assembly. 『Great assembly』 refers to those of the royal family. 『Judging assembly』 refers to those families who administer justice. 『Truthful assembly』 refers to those wise and virtuous people. 『Virtuous assembly』 refers to those who are good at understanding the meaning and who delight in the Dharma.
『Without interrupting or being hasty』 refers to interrupting others when they are speaking correctly, which is called 『interrupting.』 Not being slow and without order is called 『hasty.』 『Words that are excessive and meaningless』 refers to that which has no meaning or reason. 『Contradicting the meaning』 refers to contradicting the correct reason. 『Damaging the reason』 refers to damaging the reason of the two truths (satya-dvaya). 『Equal to what is to be established』 refers to the establisher carrying similarity, which should be able to establish, but is not a true establisher. That is, in the previous question and answer, it is the same as what is to be established. 『Establishing the establisher』 refers to establishing the reason with the reason, and establishing the example with the example.
The fourth section, the place of declaration has two parts. First, summarizing the previous and listing the items, then explaining them separately. The establishment of the Dharma teaching.
謂名身句身等者。出聲明體 及五德等者。由彼聲體具五德故。方成聲論。勝能詮聲。聲論者說。謂名句文體即是聲。聲性是常。音響是無常。無常之響顯于常聲。若知常聲名曰聲明 義施設建立者。聲明所詮之義。以彼聲明依能詮所詮而建立故 又說六種中。差別相應義者。諸法同類互得相應。體差別故 轉義者。如於一法無量義門差別而轉。如一色法。可見不可見等諸義別轉。
補特伽羅施設建立謂立男女非男非女等者。依此三類立聲差別。先俗所傳蘇漫多聲中。有此三類。一八補盧沙。是男聲體義。二悉底履。是女聲體義。三如納蓬(去聲)素迦。是非男非女聲體義。復有總聲。如涅履題勢。此之四種各有八囀。一一囀中。皆有一名二名多名。如是合有九十六聲。如別抄說。
或復建立初中上士聲相差別者。若依后俗。底彥多聲。有十八囀。非世所用。此言三類上中下士。各有三聲。如小兒為下士。未有所識。不知自他有善有惡。但泛出聲。如號號之士名中士。唯見他有善惡。而不知廣達之士名上士。唯內自省。應作而作。不應作而不作。此三士聲。各目一體二體多體。三積成九。今言初中上士。即三種八轉中。各有三故。
過去過去殊勝等者。近過去名過去。遠過去名殊勝。未來亦爾。現
【現代漢語翻譯】 現代漢語譯本 所謂名身、句身等，是指從聲明（Śabda-vidyā，語言學）的本體中產生，以及五德等。因為那個聲的本體具備五德，才能構成聲論，成為殊勝的能詮之聲。聲論者說，名、句、文體就是聲，聲的性質是常，音響是無常。無常的音響顯現於常聲。如果瞭解常聲，就叫做聲明。 義施設建立，是指聲明所詮釋的意義，因為那個聲明依賴能詮和所詮而建立。 又說六種中，差別相應義是指，諸法同類之間互相相應，因為它們的體性有差別。 轉義是指，如同對於一個法，有無量義門差別而轉變。例如一個色法，有可見、不可見等各種意義的差別轉變。
補特伽羅（Pudgala，人）施設建立，是指建立男人、女人、非男非女等。依據這三類建立聲音的差別。先前的習俗所傳的蘇漫多聲中，有這三類。第一，八補盧沙（Purusa），是男聲的本體意義。第二，悉底履（Strī），是女聲的本體意義。第三，如納蓬（Napumsaka）素迦（Śūdraka），是非男非女的聲本體意義。還有總聲，如涅履題勢（Nirdeśa）。這四種各有八囀（轉）。每一個囀中，都有一名、二名、多名。這樣合起來共有九十六聲，如其他抄本所說。
或者建立初士、中士、上士的聲音相狀差別。如果依據後來的習俗，底彥多聲，有十八囀，不是世俗所用的。這裡說的三類上士、中士、下士，各有三種聲音。例如小兒是下士，沒有知識，不知道自己和他人有善有惡，只是泛泛地發出聲音。如同號叫的士人是中士，只看到他人有善惡，而不知道廣達之士是上士，只在內心反省，應該做的就做，不應該做的就不做。這三種士人的聲音，各自代表一體、二體、多體，三種積累成九種。現在說的初士、中士、上士，就是三種八轉中，各有三種的緣故。
過去、過去殊勝等，近的過去叫做過去，遠的過去叫做殊勝，未來也是這樣，現在也是這樣。
【English Translation】 English version Those called 'name-body' (nāma-kāya), 'sentence-body' (pada-kāya), etc., arise from the substance of Śabda-vidyā (linguistics), and the five virtues (pañca-guṇa), etc. It is because that sound-substance possesses the five virtues that it forms a sound-theory (śabda-śāstra), becoming a superior expressive sound. Those who discuss sound-theory say that name, sentence, and literary style are sound. The nature of sound is permanent, while the resonance is impermanent. The impermanent resonance manifests in the permanent sound. If one understands the permanent sound, it is called Śabda-vidyā (linguistics). The establishment of meaning (artha-samsthāpana) refers to the meaning expressed by Śabda-vidyā, because that Śabda-vidyā is established based on the expresser (abhidhāyaka) and the expressed (abhidheya). Furthermore, among the six kinds, the meaning of 'difference and correspondence' (viśeṣa-anurūpatā) refers to dharmas of the same kind corresponding to each other, because their natures are different. The 'transformation of meaning' (artha-pariṇāma) refers to how, for one dharma, countless aspects of meaning differentiate and transform. For example, a single form (rūpa) has various meanings that differentiate and transform, such as visible and invisible.
The establishment of Pudgala (person) refers to establishing distinctions such as male, female, and neither male nor female. Based on these three categories, the differences in sound are established. In the Sumanta sounds transmitted by earlier customs, there are these three categories. First, Aṣṭa-Puruṣa (eight males) is the meaning of the male sound-substance. Second, Strī (female) is the meaning of the female sound-substance. Third, Napumsaka-Śūdraka (neuter-Śūdraka) is the sound-substance meaning of neither male nor female. There is also a general sound, such as Nirdeśa. Each of these four has eight inflections (vṛtti). In each inflection, there is one name, two names, or many names. Thus, there are a total of ninety-six sounds, as described in other copies.
Or, the differences in the sound characteristics of the initial, intermediate, and superior individuals are established. If based on later customs, the Dhyanta sound has eighteen inflections, which are not used in the world. Here, the three categories of superior, intermediate, and inferior individuals each have three sounds. For example, a child is an inferior individual, without knowledge, not knowing whether oneself or others have good or evil, but simply making sounds generally. Like a calling person is an intermediate individual, only seeing good and evil in others, but not knowing that a widely knowledgeable person is a superior individual, only reflecting internally, doing what should be done and not doing what should not be done. The sounds of these three individuals each represent one entity, two entities, or many entities, and the three accumulate into nine. The initial, intermediate, and superior individuals now mentioned are each of the three in the three sets of eight inflections.
Past, past-superior, etc., the near past is called past, the distant past is called past-superior, and the same is true for the future and the present.
在長時。名現在。剎那名殊勝。
處所根栽施設建立者。如樹栽樹之根本故。聲根本名曰根栽。即是字也。出聲處所名為處所。出聲處故。本聲明也。謂劫初起。梵王。創造一百萬頌聲明。後命慧減。帝釋復略為十萬頌。次有迦單沒羅仙。略為一萬二千頌。次有波膩尼仙。略為八千頌。此上四論總名處所。今現行者唯有後二。前之二論並已滅沒 字型根栽聲明論。有三百頌。波膩尼仙所造。略成聲明頌。為一千頌。名為聲明略本頌。後有八界論。有八百頌。名為因緣。又有聞釋迦論一千五百頌。又有溫那地論二千五百頌。此五聲明。併名根栽。能與根本處所聲明。為生智解所依本故。然護法菩薩。造二萬五千頌。名雜寶聲論。西方以為聲明究竟之極論。盛行於世也 相續者。是聲明中。合聲合字法為一品。是第一分 名號者。劫初時。梵王。於一一法。皆立千名。帝釋后減為一百名。后又減為十名。后又減為三名。總為一品。是第二名號品名號分 總略者。是聲明中根本略要 彼益者。是次中略之。令物生解。名為彼益 宣說者。是廣宣說。謂略中廣是后三品。即后三名。上來五分即是五品。是本聲明之分品故。合名處所。
若界頌者。謂字型。三百頌名界。波膩尼仙所造聲明一千頌。名略本頌。即此頌
【現代漢語翻譯】 現代漢語譯本： 在長的時間裡，名稱現在存在；在短暫的瞬間，名稱殊勝。
處所、根栽、施設、建立指的是：如同樹木栽種樹的根本一樣，聲音的根本被稱為『根栽』，也就是文字。發出聲音的處所稱為『處所』，因為是發出聲音的地方，也就是本聲明（ मूलशास्त्र, Mūlaśāstra）。據說劫初的時候，梵王（Brahmā）創造了一百萬頌的聲明（ Śabda-vidyā），後來命慧減損。帝釋（Indra）又縮略為十萬頌。接著有迦單沒羅仙（Kātantra），縮略為一萬二千頌。然後有波膩尼仙（Pāṇini），縮略為八千頌。這以上四種論典總稱為『處所』。現在流行的只有后兩種，前兩種都已經滅沒了。字型根栽聲明論有三百頌，是波膩尼仙所造。略成聲明頌有一千頌，名為聲明略本頌。後來有八界論，有八百頌，名為因緣。又有聞釋迦論一千五百頌，又有溫那地論二千五百頌。這五種聲明，都名為『根栽』，能夠與根本處所聲明，作為產生智慧理解所依賴的根本。然而護法菩薩（Dharmapāla Bodhisattva）造了二萬五千頌，名為雜寶聲論，西方認為這是聲明究竟的極論，盛行於世。
相續指的是聲明中，合聲合字的方法作為一品，是第一分。名號指的是劫初時，梵王對於每一個法，都設立一千個名稱，帝釋後來減為一百個名稱，後來又減為十個名稱，後來又減為三個名稱，總共為一品，是第二名號品名號分。總略指的是聲明中根本的略要。彼益指的是在次要的內容中進行概括，使事物產生理解，稱為彼益。宣說指的是廣泛宣說，也就是略、中、廣是后三品，也就是后三個名稱。以上五分就是五品，是本聲明的分品，合起來稱為處所。
如果說是界頌，指的是字型。三百頌名為界，波膩尼仙所造的聲明一千頌，名為略本頌，就是這些頌。
【English Translation】 English version: In a long time, the name exists now; in a fleeting moment, the name is supreme.
'Sthāna' (place), 'Mūla' (root), 'Śilpa' (craft), 'Sthāpana' (establishment) refer to: Just as planting a tree from its root, the root of sound is called 'Mūla', which is the letters. The place where sound originates is called 'Sthāna', because it is the place where sound comes from, which is the Mūlaśāstra ( मूलशास्त्र, Fundamental Treatise). It is said that at the beginning of the kalpa (aeon), Brahmā (梵王) created one million verses of Śabda-vidyā (聲明, Science of Sound), which was later reduced by Medhāvin. Indra (帝釋) then abbreviated it to one hundred thousand verses. Then there was Kātantra (迦單沒羅仙), who abbreviated it to twelve thousand verses. Then there was Pāṇini (波膩尼仙), who abbreviated it to eight thousand verses. These four treatises are collectively called 'Sthāna'. Only the latter two are currently in circulation, while the former two have already disappeared. The 'Varṇa-mūla-śāstra' (字型根栽聲明論) has three hundred verses and was created by Pāṇini. The abbreviated Śabda-vidyā verses have one thousand verses and are called 'Śabda-vidyā-laghu-mūla-sūtra' (聲明略本頌). Later, there was the 'Aṣṭa-dhātu-śāstra' (八界論), with eight hundred verses, called 'Hetu' (因緣). There is also the 'Śrāvaka-śāstra' (聞釋迦論) with one thousand five hundred verses, and the 'Unādi-śāstra' (溫那地論) with two thousand five hundred verses. These five Śabda-vidyās are all called 'Mūla', and can serve as the foundation upon which wisdom and understanding arise, along with the fundamental Sthāna Śabda-vidyā. However, Dharmapāla Bodhisattva (護法菩薩) created twenty-five thousand verses, called 'Citra-ratna-śabda-śāstra' (雜寶聲論), which the West considers to be the ultimate treatise on Śabda-vidyā, and it is widely popular in the world.
'Saṃbandha' (相續) refers to the method of combining sounds and letters in Śabda-vidyā as one chapter, which is the first part. 'Nāmadheya' (名號) refers to the fact that at the beginning of the kalpa, Brahmā established one thousand names for each dharma (法), which Indra later reduced to one hundred names, then to ten names, and then to three names, totaling one chapter, which is the second Nāmadheya chapter. 'Saṃgraha' (總略) refers to the fundamental essentials in Śabda-vidyā. 'Tad-artha' (彼益) refers to summarizing the secondary content to generate understanding, which is called Tad-artha. 'Vyākhyāna' (宣說) refers to extensive explanation, that is, brief, medium, and extensive are the last three chapters, which are the last three names. The above five parts are the five chapters, which are the divisions of the fundamental Śabda-vidyā, collectively called Sthāna.
If we talk about 'Dhātu-śloka' (界頌), it refers to the letters. The three hundred verses are called 'Dhātu' (界), and the one thousand verses of Śabda-vidyā created by Pāṇini are called 'Laghu-mūla-sūtra' (略本頌), which are these verses.
也。等者謂八百頌。八界論字因緣。並千五百頌。聞釋迦論。及二千五百頌。溫那他論。故名為等。
第五工業明處中 產生工業者。謂養六畜。成資生故。或教生修成禮儀 防那工業者。謂織繡等。西方男作。故存本音名為防那。男聲呼之 和合工業者。即賈人說。容如蘇秦之類。眾和匝人也 成熟工業者。謂成熟飲食。
瑜伽師地論略纂卷第六
享保八年(癸卯)二月十四日一交畢
沙門高范(胎生六十九) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第七(論本第十六七八九二十)
基撰
思謂思慮。即遍行思。唯意識俱。因思生慧。名為思慧。今取因思慧所成諸法。體通五蘊。為此地體。文分為二。初標列三門。后隨別釋。
自性清凈者。明思慧體。簡生得善故名清凈 思擇所知者。思擇一切所應知法 思擇諸法者。思擇佛經長行。及頌諸要法義 遠離一切不思議處者。謂置記境及非己分諸地證境 能善了知黑說大說者。外道邪說及諸惡說名黑說。內道正說。及諸善說名大說 於法少分唯生信解等者。謂非己分少所知解處。名法少分。但名信解。不應謗故。若於己分少所知法。應慧觀察。
第二段。思擇所知中
【現代漢語翻譯】 現代漢語譯本 『等』指的是八百頌（Gatha，偈頌）。八界論述了字（字母）的因緣，以及一千五百頌的聞釋迦論，還有二千五百頌的溫那他論，因此稱為『等』。
第五工業明處中，產生工業指的是養殖六畜，以此成就資生。或者教導人們修習成就禮儀。防那工業指的是織繡等，西方男子從事這些工作，所以保留本音稱為『防那』（Phanaka），男子這樣稱呼它。和合工業指的是商人所從事的，類似於蘇秦這樣的人物，能夠周旋于眾人之間。成熟工業指的是烹飪食物。
《瑜伽師地論略纂》卷第六
享保八年（癸卯）二月十四日一交畢
沙門高范（胎生六十九） 大正藏第43冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第七（論本第十六七八九二十）
基撰
思是指思慮，也就是遍行思，只與意識相應。因為思而產生智慧，稱為思慧。現在取因思慧所成就的諸法，其體性貫通五蘊，作為此地的體性。文章分為兩部分，首先標列三門，然後分別解釋。
『自性清凈』是說明思慧的體性，簡別于生得的善法，所以稱為清凈。『思擇所知』是思擇一切所應知的法。『思擇諸法』是思擇佛經中的長行和偈頌等重要的法義。『遠離一切不思議處』是指置記境以及非自己分內的諸地證境。『能善了知黑說大說』，外道的邪說以及各種惡劣的說法稱為黑說，內道的正說以及各種善良的說法稱為大說。『於法少分唯生信解等』，指的是對於非自己分內少量所知解的地方，稱為法少分，只能產生信解，不應該誹謗。如果對於自己分內少量所知的法，應該用智慧去觀察。
第二段，思擇所知中
【English Translation】 English version 『Etc.』 refers to the eight hundred Gathas (verses). The Eight Realms discuss the causes and conditions of letters (alphabets), along with the fifteen hundred Gathas of the Hearing Shakya Treatise, and the two thousand five hundred Gathas of the Unnata Treatise, hence it is called 『etc.』
In the fifth section on the Skillful Arts, 『generating industries』 refers to raising livestock to achieve livelihood. Or teaching people to cultivate and achieve etiquette. 『Phanaka industries』 refers to weaving and embroidery, etc., which are done by Western men, so the original sound is retained as 『Phanaka,』 and men call it that. 『Harmonizing industries』 refers to what merchants do, similar to figures like Su Qin, who can navigate among people. 『Maturing industries』 refers to the preparation of food.
The Abridged Edition of the Yogācārabhūmi-śāstra, Volume 6
Completed on the 14th day of the Second Month of the 8th Year of Kyōhō (Mizunoto-U, 1723)
Shramana Ko Han (born in the womb, sixty-nine years old) Taishō Tripiṭaka, Volume 43, No. 1829, The Abridged Edition of the Yogācārabhūmi-śāstra
The Abridged Edition of the Yogācārabhūmi-śāstra, Volume 7 (Treatise Proper, Sections 16, 17, 18, 19, 20)
Composed by Ji
『Thinking』 refers to contemplation, which is pervasive thinking, only associated with consciousness. Because wisdom arises from thinking, it is called 『wisdom from thinking.』 Now, taking the dharmas accomplished by wisdom from thinking, their essence pervades the five aggregates, as the essence of this ground. The text is divided into two parts: first, listing the three doors; then, explaining them separately.
『Self-nature purity』 explains the essence of wisdom from thinking, distinguishing it from naturally acquired goodness, hence it is called purity. 『Discriminating the knowable』 is discriminating all dharmas that should be known. 『Discriminating dharmas』 is discriminating the important meanings of the Dharma in the prose and verses of the Buddhist scriptures. 『Distancing oneself from all inconceivable places』 refers to placing the objects of recollection and the realms of realization of lands that are not one's own. 『Being able to skillfully know black speech and great speech,』 the heterodox and evil teachings of outsiders and various evil speeches are called black speech, while the orthodox and good teachings of the inner path and various good speeches are called great speech. 『Only generating faith and understanding, etc., in a small part of the Dharma』 refers to places where one knows and understands only a small amount that is not one's own, called a small part of the Dharma, and only faith and understanding should arise, and one should not slander. If one knows a small amount of Dharma within one's own capacity, one should observe it with wisdom.
Second section, in Discriminating the Knowable
。文分為三。初總問答體。次別略問答體。后隨別釋。分為三。初釋有法。次釋無法。后雙辨二。有法有二。初標五門。后隨別釋。
自相有法。文分為三。初標列。次別釋。后結成 勝義相有。謂即真如。根本智得非安立相 相狀相有。即依他性 現在相有。唯現在世。非於去來 現在有中。要具四義。方是自相有法。謂諸假法略有三種。一聚集假。如瓶盆等。二相續假。謂於三世立一有情。於今不斷義。即是彼。三分位假。謂不相應等。今非此三故自相有 一於是處名可得者。謂依他性。后得智證。雖離名言。以名詮之。立名相順。非知真如不順於名。故名可得。簡圓成實性 事可得者。簡所執性。雖有其名無體事故 此名於此事非不決定者。簡分位假。此名唯目於此事。故如所見青等名定目彼。非如熱病見青。謂黃熱病患時。其名不定。迷亂故。然名不決定。亦如瞋等名常決定。非如忿等後轉變時。便失彼名。由彼無常。不決定故。名不決定。初不決定心分位假。后不決定。境分位假。又二不定。翻顯于定。非分位假 此名於此事無礙隨轉者。謂色等名。若聚若散。名常隨轉。非如瓶等於聚集處。其名隨轉。于離散處。名即退還。返顯名于無礙隨轉。簡聚集假 現在相有者。簡相續假。若現已生。為未來
【現代漢語翻譯】 現代漢語譯本：本文分為三個部分。首先是總體的問答形式，其次是分別的簡略問答形式，最後是跟隨分別的解釋。分為三個部分。首先解釋『有法』，其次解釋『無法』，最後雙重辨析二者。『有法』分為兩個部分。首先標明五門，然後跟隨分別解釋。
自相『有法』。本文分為三個部分。首先是標列，其次是分別解釋，最後是總結完成。勝義相『有』，指的是真如（tathata，事物的真實本性）。根本智（mula-jnana，根本智慧）所證得的非安立相。相狀相『有』，指的是依他性（paratantra-svabhava，依賴於其他條件而存在的性質）。現在相『有』，唯有現在世，而非過去未來。現在『有』中，要具備四種含義，才是自相『有法』。所謂的諸假法，略有三種。一是聚集假，如瓶子、盆子等。二是相續假，指的是在三世中建立一個有情（sattva，有感覺的生命），在現在不斷絕的意義，就是那個。三是分位假，指的是不相應等。現在不是這三種，所以是自相『有』。一是在這個處所名字可以得到，指的是依他性。后得智（prsthalabdha-jnana，后得的智慧）所證，雖然離開了名言，用名字來詮釋它，建立名字是相順的。不是知道真如不順於名字，所以名字可以得到。簡別圓成實性（parinispanna-svabhava，圓滿成就的性質）。事情可以得到，簡別所執性（parikalpita-svabhava，虛構的性質）。雖然有這個名字，沒有實體的緣故。這個名字對於這件事不是不決定的，簡別分位假。這個名字唯獨指稱這件事，所以像所見到的青色等名字，確定指稱它。不像熱病見到青色，指的是黃熱病患者的時候，這個名字不確定，因為迷惑混亂的緣故。然而名字不確定，也像嗔恨等名字常常是確定的，不像憤怒等後來轉變的時候，就失去了那個名字，因為那個是無常的，不確定的緣故，名字不確定。最初的不確定是心分位假，後面的不確定是境分位假。又有兩種不確定，反過來顯示確定，不是分位假。這個名字對於這件事沒有障礙地隨之運轉，指的是顏色等名字，無論是聚集還是離散，名字常常隨之運轉。不像瓶子等在聚集的地方，它的名字隨之運轉，在離散的地方，名字就退還了，反過來顯示名字對於沒有障礙地隨之運轉。簡別聚集假。現在相『有』，簡別相續假。如果現在已經產生，就是未來。
【English Translation】 English version: This text is divided into three parts. First, the overall question-and-answer format; second, the separate, brief question-and-answer format; and third, the explanations that follow the separate parts. It is divided into three sections: first, explaining 'Dharma with characteristics (有法)'; second, explaining 'Dharma without characteristics (無法)'; and third, distinguishing between the two. 'Dharma with characteristics' is divided into two parts: first, listing the five gates; and second, providing separate explanations.
Self-characteristic 'Dharma with characteristics'. This text is divided into three parts: first, listing; second, separate explanations; and third, concluding. Existence in the ultimate sense (勝義相有) refers to Suchness (真如, tathata), the true nature of things. It is the non-established characteristic attained by Fundamental Wisdom (根本智, mula-jnana). Existence as characteristic appearance (相狀相有) refers to the dependent nature (依他性, paratantra-svabhava). Existence in the present (現在相有) is only in the present moment, not in the past or future. Within present 'existence', it must possess four meanings to be self-characteristic 'Dharma with characteristics'. The so-called provisional dharmas (假法) are roughly of three types: first, aggregative provisionality, such as bottles and basins; second, continuous provisionality, referring to establishing a sentient being (有情, sattva) across the three times, the meaning of being uninterrupted in the present is that; third, positional provisionality, referring to non-associated formations (不相應) and so on. Now, it is not these three, therefore it is self-characteristic 'existence'. First, 'at this place, the name can be obtained' refers to the dependent nature. Although Posterior Wisdom (後得智, prsthalabdha-jnana) realizes it, it is apart from language, using names to explain it, establishing names is in accordance. It is not that knowing Suchness is not in accordance with names, therefore the name can be obtained. It distinguishes the perfectly established nature (圓成實性, parinispanna-svabhava). 'The thing can be obtained' distinguishes the imputed nature (所執性, parikalpita-svabhava). Although there is this name, there is no substantial cause. 'This name for this thing is not undetermined' distinguishes positional provisionality. This name only refers to this thing, so like the seen blue color, the name definitely refers to it. It is not like seeing blue in a fever, referring to when a person has yellow fever, the name is undetermined because of confusion. However, the name is undetermined, also like anger, the name is often determined, not like resentment, when it later changes, it loses that name, because that is impermanent and undetermined, the name is undetermined. The initial undetermined is mental positional provisionality, the later undetermined is object positional provisionality. Also, the two undetermined, conversely reveal determination, it is not positional provisionality. 'This name for this thing unimpededly follows and turns' refers to names like color, whether gathered or scattered, the name always follows and turns. It is not like bottles, in the place of gathering, its name follows and turns, in the place of scattering, the name retreats, conversely revealing the name for unimpededly following and turning. It distinguishes aggregative provisionality. 'Existence in the present' distinguishes continuous provisionality. If it has already arisen in the present, it is the future.
因。為過去果。方是自相有法。
共相中。文亦有三。謂標釋結 種類共相者。五蘊種類。雖體各別。積聚義同。總名為蘊。蘊為共相 成所作共相者。謂三業六識思體雖殊。善有漏同皆感愛果。名成所作共相。如是等類。
釋假相有法中。文分為四。初總略問答標。二問答列名。三隨別釋。四總結成 以此顯此者。以此物還周備。顯於此物 以彼顯彼者。以余物別顯于余物 遠離此彼者。謂非前二 如宅之門 以此顯此中。地之堅乃至風之動。皆于實相處轉。毀之焰等皆于假相處轉。毀者假火之別名。[火*(離-禸+貝)]熾名毀故。以彼顯彼中。佛授等。有情假。飲食等。是法假。遠離此彼中。宅之門等。宅大。門少。非周備。以此顯此自性。亦非離宅而別有門。亦非以彼更顯于彼。故是俱非 百之十十之三等。且據此數。非定唯爾。言百之五十之一等。其類皆然 眾共施說言論有六種者。此中舉識及五遍行。各別相狀。意顯共相假法不離實法。此亦各別所取自相。是實有法。六種所取共相假法。增益自相。可起言說。相狀自性名共。施設言論如瓶盆等。故唯識言。假謂增益非實有相。於六所變。各附己體真實自相。而增益故。雖別境等所取相狀。亦共可立假言。然此六種定遍境故。不說余境。眾
【現代漢語翻譯】 現代漢語譯本： 因：因為過去的結果，才是自相有法（svabhāva-lakṣaṇa-siddhi）。
共相（sāmānya-lakṣaṇa）中，文義也有三種，分別是標、釋、結。種類共相，指的是五蘊（pañca-skandha）的種類。雖然它們的體性各不相同，但積聚的意義相同，總的名稱叫做蘊，蘊就是共相。成所作共相，指的是三業（tri-karma）和六識（ṣaḍ-vijñāna），雖然它們的思體不同，但善的有漏業都會感得可愛的果報，這叫做成所作共相。像這樣的等等。
解釋假相有法（prajñapti-lakṣaṇa-siddhi）中，文義分為四個部分：首先是總略地問答標示，然後是問答列出名稱，接著是分別解釋，最後是總結完成。『以此顯此』，指的是用這個事物來周遍完備地顯示這個事物。『以彼顯彼』，指的是用其他事物來特別地顯示其他事物。『遠離此彼』，指的是不是前面兩種情況。比如房屋的門。
在『以此顯此』中，地的堅硬乃至風的流動，都是在實相（bhūta-lakṣaṇa）處運轉。毀壞的火焰等等，都是在假相（prajñapti-lakṣaṇa）處運轉。『毀』是假火的別名，火焰熾盛叫做『毀』。在『以彼顯彼』中，佛的授記等等，是有情假（sattva-prajñapti）；飲食等等，是法假（dharma-prajñapti）。在『遠離此彼』中，房屋的門等等，房屋大，門小，不是周遍完備的『以此顯此』自性，也不是離開房屋而另外有門，也不是用其他事物來顯示這個門，所以是兩者都不是。比如一百的十分之一，十的三分之一等等，暫且根據這些數字來說明，不是一定只有這些。說一百的五十分之一等等，這類情況都是這樣。
大眾共同施設言論有六種，這裡列舉了識（vijñāna）和五遍行（pañca-sarvatraga）各自的相狀，意在顯示共相假法不離開實法。這些各自所取的自相，是實有的法。六種所取的共相假法，增益自相，可以引發言說。相狀自性叫做共，施設言論比如瓶子、盆子等等。所以唯識說，假，指的是增益非實有的相，在六種所變現的事物上，各自附著自己的真實自相，而進行增益。雖然別境（viniyata）等等所取的相狀，也可以共同建立假言，但因為這六種一定周遍于境界，所以不說其他的境界。大眾。
【English Translation】 English version: Because the past result is the svabhāva-lakṣaṇa-siddhi (self-characteristic existing law).
In sāmānya-lakṣaṇa (common characteristics), there are also three aspects in the text: introduction, explanation, and conclusion. The category of sāmānya-lakṣaṇa refers to the categories of the pañca-skandha (five aggregates). Although their natures are different, their meaning of accumulation is the same. The general name is skandha, and skandha is the sāmānya-lakṣaṇa. The accomplishment of sāmānya-lakṣaṇa refers to the tri-karma (three karmas) and ṣaḍ-vijñāna (six consciousnesses). Although their thinking bodies are different, wholesome contaminated karmas all result in lovable fruits. This is called the accomplishment of sāmānya-lakṣaṇa. Such are the like.
In explaining prajñapti-lakṣaṇa-siddhi (provisional characteristic existing law), the text is divided into four parts: first, a general brief question and answer introduction; second, a question and answer listing of names; third, separate explanations; and fourth, a concluding summary. 'Using this to reveal this' means using this thing to comprehensively reveal this thing. 'Using that to reveal that' means using other things to specifically reveal other things. 'Away from this and that' means not the previous two cases. Like the door of a house.
In 'Using this to reveal this,' the firmness of the earth and even the movement of the wind all operate in the bhūta-lakṣaṇa (real characteristic) realm. The flames of destruction, etc., all operate in the prajñapti-lakṣaṇa (provisional characteristic) realm. 'Destruction' is another name for provisional fire; the blazing of flames is called 'destruction.' In 'Using that to reveal that,' the Buddha's prediction, etc., are sattva-prajñapti (provisional beings); food and drink, etc., are dharma-prajñapti (provisional dharmas). In 'Away from this and that,' the door of a house, etc., the house is large, the door is small, it is not the comprehensive 'using this to reveal this' nature, nor is there a door separate from the house, nor is that used to reveal that, so it is neither. For example, one-tenth of one hundred, one-third of ten, etc., are temporarily based on these numbers, not necessarily only these. Saying one-fiftieth of one hundred, etc., all such cases are the same.
There are six kinds of common establishment of speech. Here, vijñāna (consciousness) and pañca-sarvatraga (five omnipresent mental factors) are listed with their respective characteristics, intending to show that the provisional dharma of common characteristics does not leave the real dharma. These respective self-characteristics that are taken are real dharmas. The six kinds of provisional dharmas of common characteristics that are taken increase the self-characteristic and can initiate speech. The characteristic nature is called common, and the establishment of speech is like bottles, basins, etc. Therefore, the Consciousness-Only says that the provisional refers to the increased non-real characteristics. On the six transformed things, each attaches to its own real self-characteristic and increases it. Although the characteristics taken by viniyata (specific object), etc., can also jointly establish provisional words, because these six are certainly pervasive in the realm, other realms are not mentioned. The assembly.
人共施設。所起言論。必依此六相狀。非說此六相狀定是假有。然唯識說。作意能了事之總相。及余心所所取別相。此中即說通二境也。或此但舉能取總境故。說作意所取能起于識。不爾便違顯揚等論。說總取境名心。亦別名心所故。然六十五說一種假。謂若有法。待依所餘。施設自相。名為假有。如待依蘊施設有我。待依色等相事。假立色等。待色香等立舍宅等。待蘊相事立生老等。乃至待諸色不轉。假立虛空。如是等。對法等說二假。謂待名言想境。或待此余相境。大品經說三假。謂名假。受假。法假。唯識亦說三假。謂聚集。相續。分位。成實論說有四假。謂因生假。相待假。相續假。緣生假。此論第一百說有六假。謂聚集假。因假。果假。所行假。分位假。觀待假。此中及顯揚十八。復說有六假。皆如對法第二疏解。
流轉因中 由此種子者。業種也 由此熏習者。名言種也 由此助伴者。無明愛取也 彼法流轉者。生老死起。
還滅因中 諸行還滅者。有漏三性行滅滅界也 雜染還滅者。見修煩惱斷斷界也 所有一切能寂靜道者。謂能寂靜前二還滅。諸無漏道 此無漏道。能般涅槃能趣菩提及彼資糧。即資糧道 並其方便。即加行道 能生者。謂彼道能生種 能辨者。謂能辨涅槃現行無漏道。
【現代漢語翻譯】 現代漢語譯本：人們共同安立（施設）。所產生的言論，必定依據這六種相狀。並非說這六種相狀一定是假有。然而唯識宗說，作意能夠了知事物的總相，以及其他心所（Citta-samprayukta，與心相應的心理活動）所取（Grahana）的別相。這裡就是說作意通於總相和別相兩種境界。或者這裡只是舉出能取總境的作意，所以說作意所取能夠生起識（Vijnana，意識）。否則就違背了《顯揚聖教論》等論典，因為那些論典說總取境名為心（Citta），別取境名為心所。另外，《六十五》中說有一種假，就是說如果有一個法（Dharma，事物、現象），需要依賴其他事物才能安立自身的相狀，就稱為假有。例如，依賴於五蘊（Skandha，構成個體的五種要素）安立有我（Atman，自我），依賴於色等相事假立色等，依賴於色香等建立舍宅等，依賴於蘊相事建立生老等，乃至依賴於諸色不轉變，假立虛空。像這些都是假有。《對法論》等論典說有兩種假，即依賴名言想境，或者依賴此余相境。《大品般若經》說有三種假，即名假、受假、法假。唯識宗也說有三種假，即聚集假、相續假、分位假。《成實論》說有四種假，即因生假、相待假、相續假、緣生假。這部論（《瑜伽師地論》）第一百卷說有六種假，即聚集假、因假、果假、所行假、分位假、觀待假。這裡以及《顯揚聖教論》第十八卷，又說有六種假，都如《對法論》第二的疏解。
流轉因中，『由此種子』指的是業種（Karma-bija，行為的種子）；『由此熏習』指的是名言種（Nama-rupa-bija，名相概念的種子）；『由此助伴』指的是無明（Avidya，無知）、愛（Trsna，渴愛）、取（Upadana，執取）。『彼法流轉』指的是生老死（Jati-jara-marana，出生、衰老、死亡）的生起。
還滅因中，『諸行還滅』指的是有漏（Sasrava，有煩惱的）三性行（善、惡、無記）的滅盡，即滅界（Nirodha-dhatu，滅盡的境界）；『雜染還滅』指的是見修煩惱（Dristi-bhavana-klesa，見道和修道所斷的煩惱）的斷除，即斷界（Visamyoga-dhatu，解脫的境界）；『所有一切能寂靜道』指的是能夠寂靜前兩種還滅的，所有無漏道（Anasrava-marga，沒有煩惱的道）；這無漏道，能夠達到涅槃（Nirvana，寂滅），能夠趨向菩提（Bodhi，覺悟）以及菩提的資糧，也就是資糧道（Sambhara-marga，積累資糧的道）；以及它的方便，也就是加行道（Prayoga-marga，為證悟而努力的道）；『能生』指的是，這些道能夠生起種子；『能辨』指的是，能夠辨別涅槃的現行無漏道。
【English Translation】 English version: People commonly establish (impute). The statements that arise must be based on these six characteristics. It is not to say that these six characteristics are necessarily false existents. However, Vijnanavada (Yogacara) says that attention (Manaskara) can understand the general characteristics of things, as well as the specific characteristics taken by other mental factors (Citta-samprayukta). Here, it means that attention is connected to both general and specific objects. Alternatively, this only mentions attention that can grasp the general object, so it is said that what is taken by attention can give rise to consciousness (Vijnana). Otherwise, it would contradict treatises such as the Asanga's Compendium of Abhidharma (Abhidharmasamuccaya), which say that grasping the general object is called mind (Citta), and grasping the specific object is called mental factor. Furthermore, the Sixty-Five says there is one kind of false existence, which means that if there is a dharma (phenomenon, thing) that needs to rely on other things to establish its own characteristics, it is called false existence. For example, relying on the five aggregates (Skandha) to establish the self (Atman), relying on form and other characteristics to falsely establish form, etc., relying on color, smell, etc., to establish houses, etc., relying on the characteristics of the aggregates to establish birth, old age, etc., and even relying on the non-transformation of colors to falsely establish space. These are all false existences. Treatises such as the Abhidharma say there are two kinds of false existence, namely, relying on conceptual thought objects, or relying on this and other characteristic objects. The Large Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra) says there are three kinds of false existence, namely, name false, feeling false, and dharma false. Vijnanavada also says there are three kinds of false existence, namely, aggregation, continuity, and division. The Tattvasiddhi Shastra says there are four kinds of false existence, namely, cause-born false, dependent false, continuous false, and condition-born false. The hundredth fascicle of this treatise (Yogacarabhumi-sastra) says there are six kinds of false existence, namely, aggregation false, cause false, effect false, object false, division false, and dependent false. Here and in the eighteenth fascicle of the Asanga's Compendium of Abhidharma, six kinds of false existence are also mentioned, all as explained in the second commentary of the Abhidharma.
In the cause of flowing, 'from these seeds' refers to karma-seeds (Karma-bija); 'from these perfumings' refers to name-and-form seeds (Nama-rupa-bija); 'from these companions' refers to ignorance (Avidya), craving (Trsna), and grasping (Upadana). 'The flowing of those dharmas' refers to the arising of birth, old age, and death (Jati-jara-marana).
In the cause of cessation, 'the cessation of all activities' refers to the cessation of the contaminated (Sasrava) activities of the three natures (wholesome, unwholesome, and neutral), which is the cessation realm (Nirodha-dhatu); 'the cessation of defilements' refers to the cutting off of the afflictions to be abandoned by seeing and cultivation (Dristi-bhavana-klesa), which is the disjunction realm (Visamyoga-dhatu); 'all the paths that can pacify' refers to all the uncontaminated paths (Anasrava-marga) that can pacify the former two cessations; these uncontaminated paths can attain Nirvana, can lead to Bodhi, and the accumulation of merit which is the accumulation path (Sambhara-marga); and its means, which is the application path (Prayoga-marga); 'can produce' refers to these paths being able to produce seeds; 'can discern' refers to the uncontaminated path that can discern the manifest Nirvana.
故對法第九說。若資糧道。若加行道。見道。修道。及無學道。皆名道諦。此說還因唯攝前四 又釋。此中資糧方便。皆無漏道。是無間道。前遠近加行故。不同對法。前能寂靜道。是無間道故 若廣分別如思因果中應知其相者。抉擇思慧地。說因果思議者。如有尋伺地已說。此即指前本地分。及抉擇分兩處。有尋有伺地。其明染凈因果故。
所觀無法中。由所餘相若遠離性者。此性遠也 若非有性者。是相違 不和合性者。處時二遠也 或若遠離性者。人中無此性也。若非有性者。於人中。此人蘊性。無彼人蘊性也。不和合性者。於此人中。三性諸漏無漏法。非一剎那和合也 勝義無者。諸世俗言所說自性。依勝義諦皆非有故。
第三合釋五種有無性中分二。初總標。后別釋 第四是不二相等者。生老等相。名差別相。與所依法無別體故。名不二相。雖分位假六相有故 事相等者。即前六種言論中。眾共施設言論也 如來滅后若有若無等不可宣說者。諸外道計。此解脫神我名曰如來。有三身別。若有若無。即不可說事。又前依體無。此依體妙。故名甚深 五種無性。翻五有性。如應當知。
第三大段。思擇諸法。文分為二。初標。后釋 思擇素怛攬義者。素怛攬藏。依此論說十二分中。多分攝七
【現代漢語翻譯】 現代漢語譯本： 因此，對法（Abhidharma）第九卷說，無論是資糧道（Saṃbhāra-mārga，積累功德的道路），還是加行道（Prayoga-mārga，為證悟做準備的道路），見道（Darśana-mārga，見真理的道路），修道（Bhāvanā-mārga，培養智慧的道路），以及無學道（Aśaikṣa-mārga，不再需要學習的道路），都稱為道諦（Mārga-satya，通往解脫的真理）。這裡所說的，實際上只包含了前四種道路。另外解釋說，這裡的資糧和方便，都是無漏道（Anāsrava-mārga，沒有煩惱的道路），是無間道（Anantara-mārga，直接通往解脫的道路），因為它們是前行階段的遠近加行，所以與對法不同。前面能夠寂靜的道路，是無間道。如果想要廣泛分別它們的相狀，應該在思因果中瞭解，也就是在抉擇思慧地（Viniscaya-saṃgrahaṇī），關於因果的思考中，就像有尋伺地（Savitarka-savicāra-bhūmi）已經說的那樣。這裡指的是前面的本地分（Sthāna-vastu）和抉擇分（Viniscaya-vastu）兩處，有尋有伺地，因為它闡明了染污和清凈的因果。
在所觀無法中，由於其餘的相狀，如果遠離自性（Svabhāva）的，這種自性是遙遠的。如果不是有自性的，那就是相違背的。不和合自性的，是處所和時間上的遙遠。或者，如果遠離自性的，那麼在人中就沒有這種自性。如果不是有自性的，那麼在人中，這個人蘊的自性，就沒有那個人蘊的自性。不和合自性的，那麼在這個人中，三種自性，諸漏（Āsrava）和無漏法（Anāsrava-dharma），不會在一個剎那和合。勝義諦（Paramārtha-satya）中沒有自性的，是因為世俗言語所說的自性，依據勝義諦來說，都是沒有的。
第三部分，合起來解釋五種有無自性，分為兩部分。首先是總體的標示，然後是分別的解釋。第四種是不二相等（Advaya-samata），生老等相，稱為差別相（Viśeṣa-lakṣaṇa），與所依賴的法沒有不同的本體，所以稱為不二相。雖然分位上假立了六相。事相等（Vastu-samata），就是前面六種言論中，大眾共同施設的言論。如來（Tathāgata）滅度后，若有若無等不可宣說，那些外道認為，這個解脫的神我叫做如來，有三身（Trikāya）的差別，若有若無，是不可說的事情。前面是依體沒有，這裡是依體微妙，所以稱為甚深。五種無自性，是五種有自性的反面，應當如實瞭解。
第三大段，思擇諸法，文分為二。首先是標示，然後是解釋。思擇素怛攬（Sūtrānta）的意義，素怛攬藏（Sūtrānta-piṭaka），依據這部論典所說十二分教（Dvādaśāṅga-buddhavacana）中，大部分包含七種。
【English Translation】 English version: Therefore, the ninth volume of the Abhidharma states that whether it is the Saṃbhāra-mārga (path of accumulation), the Prayoga-mārga (path of preparation), the Darśana-mārga (path of seeing), the Bhāvanā-mārga (path of cultivation), or the Aśaikṣa-mārga (path of no more learning), all are called Mārga-satya (the truth of the path). This statement actually only includes the first four paths. Furthermore, it is explained that the accumulation and means here are all Anāsrava-mārga (path without outflows), which is the Anantara-mārga (path of immediacy), because they are the near and far preparations of the preliminary stage, so it is different from the Abhidharma. The path that can bring about tranquility is the Anantara-mārga. If one wants to broadly distinguish their characteristics, one should understand them in the contemplation of cause and effect, that is, in the Viniscaya-saṃgrahaṇī (Compendium of Decisions), regarding the contemplation of cause and effect, just as it has been said in the Savitarka-savicāra-bhūmi (ground with investigation and analysis). This refers to the previous Sthāna-vastu (basic section) and Viniscaya-vastu (decision section), the ground with investigation and analysis, because it elucidates the cause and effect of defilement and purity.
In the unobservable absence, due to the remaining characteristics, if it is distant from Svabhāva (own-being), this own-being is remote. If it is not having own-being, then it is contradictory. Not being in harmony with own-being is remoteness in place and time. Or, if it is distant from own-being, then in humans, there is no such own-being. If it is not having own-being, then in humans, the own-being of this person's aggregates does not have the own-being of that person's aggregates. Not being in harmony with own-being, then in this person, the three own-beings, the Āsrava (outflows) and Anāsrava-dharma (dharma without outflows), will not be in harmony in one instant. The absence in Paramārtha-satya (ultimate truth) is because the own-being spoken of in conventional language is, according to Paramārtha-satya, all non-existent.
The third part, combining the explanation of the five kinds of existence and non-existence, is divided into two parts. First is the general indication, then the separate explanation. The fourth is Advaya-samata (equality of non-duality), the characteristics of birth, old age, etc., are called Viśeṣa-lakṣaṇa (differentiated characteristics), and there is no different entity from the dharma on which it depends, so it is called non-dual characteristic. Although the six characteristics are falsely established in divisions. Vastu-samata (equality of things), is the speech commonly established by the masses in the previous six kinds of speech. After the Tathāgata (Thus Gone One) passes away, whether there is or is not, etc., cannot be declared, those heretics believe that this liberated self is called Tathāgata, and there are differences in the Trikāya (three bodies), whether there is or is not, is an unspeakable matter. The former is non-existent according to the entity, and this is subtle according to the entity, so it is called profound. The five kinds of non-own-being are the opposite of the five kinds of own-being, and should be understood as they are.
The third major section, contemplating all dharmas, the text is divided into two. First is the indication, then the explanation. Contemplating the meaning of Sūtrānta (sutra ending), the Sūtrānta-piṭaka (basket of discourses), according to the twelvefold teachings (Dvādaśāṅga-buddhavacana) mentioned in this treatise, mostly contains seven.
分。除緣起自性故。譬喻。本事。本生。眷屬故。此四毗奈耶藏攝。又除論議。阿毗達磨藏攝故。依七分中。除單伽陀諷誦經餘六分教。是所思擇素怛攬義 單誦伽陀是所思擇伽陀之義。此有三種 勝義伽陀者。明無我理 意趣伽陀者。釋伽陀意。如四意趣等 體義伽陀者。明伽陀中體性義理。
就釋勝義伽陀中。文分為二。初舉經頌。后隨別釋。頌有四十四中。分為十二段。初有九頌。明無有情我。及作用體義諸法。二有兩頌。明在家出家雜染自性無明貪愛。三有五頌。明雜染品依因時分。四有四頌。明自共相及二諦觀。五有兩頌。明三種三法無和合義。六有一頌。明同性心所相應非異性等。七有兩頌。依二諦理明人法有無。八有一頌。明作者受者一異不可說。九有五頌。釋通疑難。十有五頌。明集生苦諦解脫等。十一有一頌。明阿賴耶識。譬如池派流。十二后七頌。顯示解了解脫遍知及縛遍知。初九頌中。文分為三。初之五頌。正明無我及作用。次三頌半。重明法無作用。後有半頌。顯法從緣生自然而滅。
長行釋中。文分為二。初總釋頌意。后別牒釋之 對治增益邊執者。執有我用名為增益。撥法性無名為損減。此依三乘通境界說。不說法增及真如減。
別牒釋中。若隨義科。成十二段。第
【現代漢語翻譯】 現代漢語譯本：
分。除了緣起自性（指事物由相互依存的條件產生）的緣故。譬喻（比喻）。本事（佛陀前世的故事）。本生（佛陀的生平）。眷屬（與佛陀有關的人）的緣故。這四種屬於毗奈耶藏（律藏）所攝。又除了論議，屬於阿毗達磨藏（論藏）所攝的緣故。依據七分教中，除了單伽陀（孤起頌）諷誦經，其餘六分教，是所思擇的素怛攬（經）的意義。單誦伽陀是所思擇的伽陀的意義。這有三種：勝義伽陀（指闡述最高真理的偈頌），闡明無我之理；意趣伽陀（指解釋偈頌意圖的偈頌），解釋伽陀的意圖，如四意趣等；體義伽陀（指闡述偈頌本質意義的偈頌），闡明伽陀中體性義理。
就解釋勝義伽陀中，文分為二。初舉經頌，后隨別釋。頌有四十四中，分為十二段。初有九頌，明無有情我，及作用體義諸法。二有兩頌，明在家出家雜染自性無明貪愛。三有五頌，明雜染品依因時分。四有四頌，明自共相及二諦觀。五有兩頌，明三種三法無和合義。六有一頌，明同性心所相應非異性等。七有兩頌，依二諦理明人法有無。八有一頌，明作者受者一異不可說。九有五頌，釋通疑難。十有五頌，明集生苦諦解脫等。十一有一頌，明阿賴耶識（儲存所有經驗的意識），譬如池派流。十二后七頌，顯示解了解脫遍知及縛遍知。初九頌中，文分為三。初之五頌，正明無我及作用。次三頌半，重明法無作用。後有半頌，顯法從緣生自然而滅。
長行釋中，文分為二。初總釋頌意，后別牒釋之。對治增益邊執者，執有我用名為增益，撥法性無名為損減。此依三乘通境界說，不說法增及真如減。
別牒釋中，若隨義科，成十二段。
【English Translation】 English version:
Dividing. Except for the reason of dependent origination's self-nature (referring to things arising from interdependent conditions). Parable (metaphor). Avadāna (stories of the Buddha's past lives). Jātaka (the Buddha's life stories). Retinue (people related to the Buddha). These four are included in the Vinaya Pitaka (the collection of monastic rules). Also, except for treatises, which are included in the Abhidhamma Pitaka (the collection of philosophical teachings). According to the seven divisions of teachings, except for the single Gāthā (isolated verse) recited in the Sutras, the remaining six divisions of teachings are the meaning of the Sutras to be contemplated. The single recited Gāthā is the meaning of the Gāthā to be contemplated. There are three types of these: Paramārtha Gāthā (verses that explain the highest truth), which clarifies the principle of no-self; Abhiprāya Gāthā (verses that explain the intention of the verses), which explains the intention of the Gāthā, such as the four intentions; and Svarūpa Gāthā (verses that explain the essential meaning of the verses), which clarifies the essential meaning and principles in the Gāthā.
Regarding the explanation of the Paramārtha Gāthā, the text is divided into two parts. First, the verses of the Sutra are cited, and then they are explained separately. Among the forty-four verses, they are divided into twelve sections. The first nine verses explain the absence of a sentient self, as well as the functions, essence, and meaning of all dharmas. The second two verses explain the defiled nature of ignorance and craving in both lay and monastic life. The third five verses explain the causes and timing of defiled qualities. The fourth four verses explain the self and common characteristics, as well as the contemplation of the two truths. The fifth two verses explain that the three kinds of three dharmas have no meaning of combination. The sixth one verse explains that mental factors of the same nature are corresponding and not of different natures. The seventh two verses explain the existence or non-existence of people and dharmas based on the principles of the two truths. The eighth one verse explains that the agent and the recipient cannot be said to be either the same or different. The ninth five verses explain and resolve doubts and difficulties. The tenth five verses explain the arising of suffering, the truth of suffering, liberation, etc. The eleventh one verse explains the Ālaya-vijñāna (storehouse consciousness), which is like a flowing stream from a pond. The twelfth last seven verses reveal understanding, liberation, complete knowledge, and the complete knowledge of bondage. Among the first nine verses, the text is divided into three parts. The first five verses directly explain no-self and its functions. The next three and a half verses re-emphasize that dharmas have no function. The last half verse reveals that dharmas arise from conditions and naturally cease.
In the prose commentary, the text is divided into two parts. First, the general meaning of the verses is explained, and then they are explained separately. Those who counteract the clinging to extremes of increase and decrease, clinging to the existence of a self and its functions is called increase, and denying the absence of the nature of dharmas is called decrease. This is explained based on the common realm of the three vehicles, without saying that dharmas increase or that Suchness decreases.
In the separate explanation, if following the divisions of meaning, it becomes twelve sections.
一段中 如是半頌遮遣別義所分別我者。破離蘊我 諸法亦無用者。破即蘊我。諸蘊我用亦都無故 此顯不取微細多我便能對治等者。說諸蘊等多微細法。便能對治宰主等執。不依一身執有微細多實我故。成唯識云。我應如蘊非常一故。
此若無者云何建立內外成就等者 次下有六云何。乘前起后問。此意問言。我若無者。云何立內外。第二問云。若一切空。云何得有能觀聖者所觀空境。第三問言。能所觀皆空。云何得聖凡差別。第四問言。凡聖若無。云何得有能教所化。彼此差別。第五問言。若無能教所化。云何得有染者凈者。此中初答法假非真。次答人法非實。后三唯答我無。第六問答法之實用 如其次第宰主作者俱無所有者。謂無任持。無主宰也 無驅役者。無作者也。
第三段中。差別所依因及時分者。對法論說。謂于因時。有能引所引。于果時。有能生所生。引因位名因。熟變位名果。此二名時分故。此說言有因諸法有因眾苦。前七俱為有因故。名有因諸法。后二為眾苦。然愛取有為有因故。名有因眾苦。
非內亦非外等頌中至能生雜染者。此中意顯。五頌明雜染品依同時分中。初二頌。明煩惱業生雜染。下之三頌。明依過現諸行能生雜染。不依未來而生雜染。初七句意。明未來不生雜
染。后五句。依過現能生雜染。謂不依未來內根外塵。而生雜染。行未生故。於過現世。可得生行故。云有時而可得也。返顯未來無時可得 又釋未來在未來。生染不可得。未來至現在。生染有時得 設行已生即由此相無有分別者。此釋頌言設諸行已生由此故無得。謂設於過現已生行中。作前不在內外。中間不生之觀。由此觀故。尚無分別。不得生於三種雜染 未來無相故無分別者。釋頌未來無有相。謂說未來相都無有。都無分別而生雜染 如此如是當來決定不可知故者。此結未來定難知故。不生雜染 若不如是分別異類或時可得者。若不如是分別未來異過現類。或時有疑。未來有引生諸雜染可得 若於過去即可分別如此如是曾有相貌可分別故。此釋頌中過去可分別能生雜染 非唯曾更而可分別。乃至生諸雜染者。此釋頌中分別曾所更非曾亦分別。此言意顯。非唯過去曾所更境。而可分別生諸雜染。現在諸境。未曾更者。未曾更故。雖不分明。取其相貌然隨過去曾得種類。此現新境。亦可分別生諸雜染。結文可知 行雖無始然始可得者。無始時來常隨逐起。是故無始新新生起。故始非無。
第四段中。有四頌。初一頌半。明自相觀 日親者。佛也。喬答摩此云日炙。故呼佛為日親。次半頌明共相觀。后兩頌明二
【現代漢語翻譯】 現代漢語譯本： 『染。后五句。依過現能生雜染。』意思是說，依賴過去和現在（的內根外塵）能夠產生雜染。因為不依賴未來的內根外塵，所以不會產生雜染，因為（未來的）行尚未產生。對於過去和現在的世間，可以產生行，所以說『有時而可得也』。反過來顯示未來沒有『時』可以獲得。（雜染） 『又釋未來在未來。生染不可得。未來至現在。生染有時得』意思是說，在未來的時候，產生雜染是不可能的。未來到達現在的時候，產生雜染有時是可能的。 『設行已生即由此相無有分別者』，這是解釋頌文『設諸行已生由此故無得』。意思是說，假設對於過去和現在已經產生的行，作『前不在內，不在外，不在中間』的觀察，因為這種觀察的緣故，尚且沒有分別，不能產生三種雜染。 『未來無相故無分別者』，解釋頌文『未來無有相』。意思是說，未來的相完全沒有，完全沒有分別而產生雜染。 『如此如是當來決定不可知故者』，這是總結未來一定難以知曉，所以不產生雜染。 『若不如是分別異類或時可得者』，如果不如是分別未來不同於過去和現在的類別，有時會有疑惑，未來有引生各種雜染的可能性。 『若於過去即可分別如此如是曾有相貌可分別故』，這是解釋頌文中的『過去可分別能生雜染』。 『非唯曾更而可分別。乃至生諸雜染者』，這是解釋頌文中的『分別曾所更非曾亦分別』。這句話的意思是說，不僅僅是過去曾經經歷過的境界可以分別而產生各種雜染，現在的各種境界，即使沒有曾經經歷過，因為沒有曾經經歷過，所以雖然不分明，但取其相貌，然後隨著過去曾經得到的種類，對於現在這個新的境界，也可以分別而產生各種雜染。總結的內容可以知道。 『行雖無始然始可得者』，從無始以來常常跟隨逐起，因此無始以來新新生起，所以開始並非沒有。 第四段中，有四頌。最初一頌半，說明自相觀。『日親者』，指佛陀。『喬答摩』翻譯成漢語是『日炙』，所以稱佛陀為『日親』。接下來半頌說明共相觀。後面兩頌說明二者。
【English Translation】 English version: 'Dye. The latter five sentences. Relying on the past and present can produce defilements.' means that relying on the past and present (internal roots and external dust) can produce defilements. Because it does not rely on the internal roots and external dust of the future, it will not produce defilements, because the (future) actions have not yet arisen. For the past and present worlds, actions can arise, so it is said that 'sometimes it can be obtained'. Conversely, it shows that there is no 'time' in the future to obtain (defilements). 'Also explains the future in the future. Defilements cannot be obtained. The future arrives at the present. Defilements can sometimes be obtained' means that in the future, it is impossible to produce defilements. When the future arrives at the present, it is sometimes possible to produce defilements. 'If actions have already arisen, then there is no distinction from this appearance', this explains the verse 'If all actions have already arisen, then there is no attainment from this'. It means that if, for the actions that have already arisen in the past and present, one observes 'not inside, not outside, not in the middle', because of this observation, there is still no distinction, and the three types of defilements cannot be produced. 'The future has no form, therefore there is no distinction', explains the verse 'The future has no form'. It means that the future form is completely non-existent, and there is absolutely no distinction to produce defilements. 'Thus, the future is definitely unknowable', this summarizes that the future is definitely difficult to know, so defilements are not produced. 'If one does not distinguish different categories in this way, it may sometimes be obtained', if one does not distinguish the future from the past and present categories in this way, there may sometimes be doubt that the future has the possibility of leading to various defilements. 'If in the past, one can distinguish such and such appearances that have existed, because they can be distinguished', this explains 'the past can be distinguished to produce defilements' in the verse. 'Not only what has been experienced can be distinguished, even to the point of producing various defilements', this explains 'distinguishing what has been experienced, and also distinguishing what has not been experienced' in the verse. The meaning of this sentence is that not only the realms that have been experienced in the past can be distinguished to produce various defilements, but also the various realms of the present, even if they have not been experienced, because they have not been experienced, although they are not clear, one takes their appearance, and then following the types that have been obtained in the past, for this new realm of the present, one can also distinguish and produce various defilements. The summary can be known. 'Although actions have no beginning, a beginning can be obtained', from beginningless time, they always follow and arise, therefore, from beginningless time, they newly arise, so the beginning is not non-existent. In the fourth section, there are four verses. The first one and a half verses explain the self-characteristic contemplation. 'Sun Kinsman' refers to the Buddha. 'Gautama' (喬答摩) translates to 'Sun Scorched' in Chinese, so the Buddha is called 'Sun Kinsman'. The next half verse explains the common characteristic contemplation. The last two verses explain the two.
諦觀。初三句勝義諦觀。后五句世俗諦觀。法無實用故。無有實癡。無實有情故。無有實癡者。故上三句。癡非能癡癡及癡者。亦無癡者能有其癡。名勝義諦觀也。世俗諦中。愚癡非無。非不愚者起。可說有癡及有癡者。
第五段。有兩頌。釋中。說業為所隨識為能隨。果隨因故。勝義中無。又三世三業說不和合。非於一世。又一世三業無實相應。非無假法 若彼與此更互相應如福等行無和合者。更互相應說和合義。福等行三世三業決定無相應義。
第六段。一頌釋中。心相應亦爾。無實相應隨轉之性。非無假法 又相應者。謂同性。不相應者。謂別性。非同性者。或不相應。非異性者。或非不相應。由此故知。無實隨轉性。釋上初二句 又非一切心或相應或不相應者。釋下二句。于相應中。又非一切定與一切相應。若此時不相應。亦非一切定不相應。于勝義諦中。無實相應不相應義故。
第七段。有兩頌。依二諦理。明人法有無中。初一頌依世俗諦。明心隨轉因緣。次半頌依勝義諦。明我體無。後半頌明依世俗諦。有作受果 流謂相似。相似果續故 無斷。謂不相似相似果生故。此顯等流果。及餘三有為果。
第八段。有一頌。明人物一異性不可得。唯有因果差別生故。
第九段。
【現代漢語翻譯】 現代漢語譯本： 諦觀：最初三句是勝義諦的觀察，后五句是世俗諦的觀察。因為法沒有實際的用處，所以沒有真實的愚癡。因為沒有真實的有情，所以沒有真實的愚癡者。因此，前三句說明，愚癡不是能愚癡的，也不是被愚癡的，也沒有愚癡者能夠擁有愚癡，這被稱為勝義諦的觀察。在世俗諦中，愚癡並非不存在，它由非不愚者生起，因此可以說有愚癡和有愚癡者。 第五段：有兩首偈頌。解釋中說，業是所隨，識是能隨。果隨從因，所以在勝義中沒有。而且，三世的三業，說它們不和合，不是在同一世。而且，同一世的三業，沒有真實的相應。但並非沒有假法。如果彼與此互相相應，如福等行為，沒有和合者，互相相應就說是和合的意義。福等行在三世的三業中，決定沒有相應的意義。 第六段：一首偈頌的解釋中說，心相應也是如此，沒有真實的相應隨轉的性質，但並非沒有假法。又，相應是指同性，不相應是指別性。不是同性的，或者不相應；不是異性的，或者並非不相應。由此可知，沒有真實的隨轉性。這是解釋上面最初的兩句。又，並非一切心或者相應或者不相應，這是解釋下面兩句。在相應中，又並非一切定都與一切相應。如果此時不相應，也並非一切定都不相應。在勝義諦中，沒有真實的相應和不相應的意義。 第七段：有兩首偈頌。依據二諦的道理，說明人法有無。最初一首偈頌依據世俗諦，說明心隨轉的因緣。接下來半首偈頌依據勝義諦，說明我體不存在。後半首偈頌說明依據世俗諦，有造作和承受果報。流，是指相似，相似的果報相續不斷。無斷，是指不相似，相似的果報產生。這顯示了等流果，以及其餘三種有為果。 第八段：有一首偈頌。說明人物的一異性不可得，只有因果的差別產生。 第九段：
【English Translation】 English version: 'True Observation': The first three sentences are observations of the ultimate truth (Paramārtha-satya), and the last five sentences are observations of the conventional truth (Saṃvṛti-satya). Because phenomena (Dharma) have no practical use, there is no real ignorance (Moha). Because there are no real sentient beings (Sattva), there are no real ignorant ones. Therefore, the first three sentences explain that ignorance is neither the ignorer nor the ignored, and no ignorant one can possess ignorance. This is called the observation of the ultimate truth. In the conventional truth, ignorance is not non-existent; it arises from those who are not non-ignorant. Therefore, it can be said that there is ignorance and there are ignorant ones. Fifth Section: There are two verses. The commentary says that karma (Karma) is what is followed, and consciousness (Vijñāna) is what follows. The result follows the cause, so it does not exist in the ultimate truth. Moreover, the three karmas of the three times (past, present, future) are said to be not in harmony, not in the same time. Furthermore, the three karmas of the same time do not have real correspondence, but it is not without provisional dharmas. If that and this correspond to each other, like meritorious actions (Puṇya), etc., those without harmony, mutual correspondence is said to be the meaning of harmony. Meritorious actions, etc., in the three karmas of the three times, definitely have no meaning of correspondence. Sixth Section: In the commentary on one verse, it says that mental association (Citta-saṃprayoga) is also like this, without the nature of real corresponding transformation, but it is not without provisional dharmas. Moreover, correspondence means sameness, and non-correspondence means difference. What is not the same may not correspond; what is not different may not be non-corresponding. From this, it is known that there is no real transforming nature. This explains the first two sentences above. Furthermore, not all minds either correspond or do not correspond, which explains the last two sentences. In correspondence, not all samādhi (concentration) corresponds with everything. If it does not correspond at this time, it is also not that all samādhi does not correspond. In the ultimate truth, there is no meaning of real correspondence and non-correspondence. Seventh Section: There are two verses. Based on the principles of the two truths, it clarifies the existence or non-existence of persons and phenomena. The first verse, based on the conventional truth, explains the causes and conditions of the mind's transformation. The next half-verse, based on the ultimate truth, explains that the self (Ātman) does not exist. The latter half-verse explains that, based on the conventional truth, there is the creation and reception of karmic results. 'Flow' (Srota) refers to similarity, with similar results continuing. 'Uninterrupted' (Avicchinna) refers to dissimilarity, with similar results arising. This reveals the result of outflow (Niḥsyanda-phala), as well as the other three conditioned results (Saṃskṛta-phala). Eighth Section: There is one verse. It clarifies that the oneness or difference of persons and things cannot be obtained, only the difference of cause and effect arises. Ninth Section:
有五頌。釋通疑難中 又此因道無有斷絕頌中四句如其次第釋此四難者。一者難言。若無有我。後有應斷。初句答言因道不斷故。二有難言。果應頓俱生。答此難言。和合作用轉。非頓非俱。作用合故。三有難言。若無實我。應從一切一切得生故。次答言。從自因而生。自無他因。有不生故。四有難言。既無有我。誰攝受所作生死等作用。故此答言及攝受所作。由因不斷果生立假者。能攝受所作實我故成無。由此名為四句如次 經說色相為尋思故難說示他故不可見者。所證色自相。性離言說。以尋思境不稱自相。名為尋思難為示他。
第十段。有五頌。明集生苦中 顯彼我見由集次第發生苦者。貪愛正是集自體故。即內貪境名貪愛緣。能生苦故。皆名為集。我見及苦。俱名當苦因緣。我見體亦是苦。
第十一段。一頌。明阿賴耶識譬如池派流。此顯不一義。楞伽經說。如海遇風緣。境等風所擊等頌。顯不異義。故彼此文義無乖返。又此據本末義。彼據體用義。二義皆成不一異義。
第十二段。有七頌。顯示解了解脫遍知及縛遍知中。文分為二 初又法行者。總釋七頌 解了縛遍知者。二別釋七頌 別釋中有二。初一頌。明解了縛遍知。餘六頌。明解了解脫邊知 染污意恒時頌。唯識說第四句非曾非
【現代漢語翻譯】 現代漢語譯本：有五頌。解釋通達疑難中，又此因道沒有斷絕頌中的四句，按照次第解釋這四個難題。第一，有人質疑：如果不存在『我』（ātman），那麼後世的生命應該斷滅。第一句回答說：因為因果之道沒有斷絕的緣故。第二，有人質疑：果報應該同時產生。回答這個難題說：和合的作用是轉變的，不是同時也不是俱生，因為作用是和合的緣故。第三，有人質疑：如果沒有真實的『我』，應該從一切事物中產生一切事物。接著回答說：從自身的因而生，自身沒有其他的因，沒有的事物不會產生。第四，有人質疑：既然沒有『我』，誰來攝受所作的生死等作用？因此回答說：以及攝受所作，由於因不斷，果生起，建立假名者，能夠攝受所作，真實的『我』因此成為不存在。因此名為四句按照次第。
經中說色相是爲了尋思的緣故難以述說，爲了向他人展示的緣故不可見。所證的色（rūpa）的自相，其性質是遠離言說的。因為尋思的境界不符合自相，名為尋思難以向他人展示。 現代漢語譯本：第十段。有五頌。闡明集合產生痛苦中，顯示那些『我見』（ātma-dṛṣṭi）由集合次第發生痛苦。貪愛（rāga）正是集合的自體，即內在貪戀的境界名為貪愛緣，能夠產生痛苦的緣故，都名為集合。『我見』以及痛苦，都名為當來痛苦的因緣，『我見』的本體也是痛苦。 現代漢語譯本：第十一段。一頌。闡明阿賴耶識（ālayavijñāna）譬如池塘的支流。這顯示了不一的含義。《楞伽經》（Laṅkāvatāra Sūtra）說：如大海遇到風的因緣，境界等同於被風所擊打等頌。顯示了不異的含義。因此這些經文的意義沒有互相違背。而且這根據本末的意義，那根據體用的意義，兩種意義都成立不一不異的含義。 現代漢語譯本：第十二段。有七頌。顯示瞭解、了解脫、遍知以及束縛、遍知中。文分為二：首先又法行者，總的解釋七頌；瞭解束縛遍知者，第二分別解釋七頌；分別解釋中有二：首先一頌，闡明瞭解束縛遍知；其餘六頌，闡明瞭解了解脫邊知。染污意（kliṣṭamanas）恒時頌，唯識（Vijñānavāda）說第四句並非曾經並非。
【English Translation】 English version: There are five verses. In explaining and clarifying doubts, and in the verse 'This causal path is without cessation,' the four lines explain these four difficulties in order. First, there is the difficulty: If there is no 'self' (ātman), then future existence should be cut off. The first line answers: Because the causal path is not cut off. Second, there is the difficulty: The result should arise all at once. This difficulty is answered: The function of combination is transformation, not all at once nor simultaneously, because the function is combined. Third, there is the difficulty: If there is no real 'self,' everything should arise from everything. Then it is answered: It arises from its own cause, and the self has no other cause; what does not exist does not arise. Fourth, there is the difficulty: Since there is no 'self,' who receives the actions of birth, death, and so on? Therefore, the answer is: And receiving what is done, because the cause is not cut off, the result arises, and the establishment of a nominal entity is able to receive what is done; the real 'self' therefore becomes non-existent. Therefore, it is called the four lines in order.
The sutra says that form (rūpa) is difficult to describe because of thinking, and invisible because of showing it to others. The self-nature of the form that is realized is apart from words. Because the realm of thinking does not match the self-nature, it is called thinking difficult to show to others. English version: Tenth section. There are five verses. In clarifying the collection that produces suffering, it shows that those 'views of self' (ātma-dṛṣṭi) arise from the collection in order, producing suffering. Craving (rāga) is precisely the self-nature of the collection, that is, the realm of internal craving is called the condition of craving, and because it can produce suffering, it is all called the collection. 'Views of self' and suffering are both called the causes and conditions of future suffering, and the substance of 'views of self' is also suffering. English version: Eleventh section. One verse. Clarifies that the 'store consciousness' (ālayavijñāna) is like a tributary of a pond. This shows the meaning of non-identity. The 'Laṅkāvatāra Sūtra' says: Like the ocean encountering the condition of wind, the realm is like being struck by the wind, and so on. It shows the meaning of non-difference. Therefore, the meanings of these texts do not contradict each other. Moreover, this is based on the meaning of the root and the branch, and that is based on the meaning of the substance and the function; both meanings establish the meaning of neither identical nor different. English version: Twelfth section. There are seven verses. Showing understanding, liberation, complete knowledge, and bondage, complete knowledge. The text is divided into two: First, the practitioner of the Dharma, generally explains the seven verses; the one who understands bondage and complete knowledge, the second separately explains the seven verses; there are two separate explanations: First, one verse, clarifying understanding bondage and complete knowledge; the remaining six verses, clarifying understanding liberation and complete knowledge. The verse on the constantly defiled mind (kliṣṭamanas), the 'Consciousness-only' (Vijñānavāda) says that the fourth line is neither ever nor.
當有。彼依諸部頌。現在斷故。非於未來。亦非過去。薩婆多等。不許貪慢見相應故。今依大乘正頌及大眾部等說。非先亦非后。許諸煩惱俱時生故。又釋染污意。諸部不同。如唯識第四卷疏解 后六頌中。初一頌。明所解脫體。次兩頌。顯解脫性。先染污無名為解脫。非意后凈得解脫名。二乘之意。唯染污無。所凈無故。能凈意亦無。不要意凈名為解脫 次一頌。釋有餘涅槃。次一頌。顯無餘涅槃。后一頌。明無實數取趣生死涅槃。
第二大段。釋意趣伽陀中。文分為三。初標請者。次舉伽陀。后隨別釋。五十一頌中。文分為二。初一頌。梵王請。后五十頌。世尊答。請問有二。上半贊。下半請。請有三。一問學體。二問學教。三問法。如次配請 頌中學及所學並修學文。就五十頌答中有二釋。若以文段。此卷釋二十二頌。即為二十二段。后卷有二十八頌釋。分為十九段。至后卷當配合 五十頌。若以義科分之。為二。初一頌。答學體學數。所餘頌。答當修學。就答當修學中。分為十三段。初一頌。學方便。第二有一頌。學次第生起。第三一頌。學次第清凈差別。第四一頌。學所得果。第五一頌。學漸次因緣別總修習。第六有三頌。聰睿者次第為後果因。第七次三頌。明學成敗共與不共。第八有一頌。明正邪
【現代漢語翻譯】 現代漢語譯本： 當有。彼依諸部頌。現在斷故。非於未來。亦非過去。薩婆多等（Sarvastivadins，一切有部）。不許貪慢見相應故。今依大乘正頌及大眾部等說。非先亦非后。許諸煩惱俱時生故。又釋染污意。諸部不同。如唯識第四卷疏解。后六頌中。初一頌。明所解脫體。次兩頌。顯解脫性。先染污無名為解脫。非意后凈得解脫名。二乘之意。唯染污無。所凈無故。能凈意亦無。不要意凈名為解脫。次一頌。釋有餘涅槃（Nirvana with remainder）。次一頌。顯無餘涅槃（Nirvana without remainder）。后一頌。明無實數取趣生死涅槃。
第二大段。釋意趣伽陀中。文分為三。初標請者。次舉伽陀。后隨別釋。五十一頌中。文分為二。初一頌。梵王請。后五十頌。世尊答。請問有二。上半贊。下半請。請有三。一問學體。二問學教。三問法。如次配請。頌中學及所學並修學文。就五十頌答中有二釋。若以文段。此卷釋二十二頌。即為二十二段。后卷有二十八頌釋。分為十九段。至后卷當配合。五十頌。若以義科分之。為二。初一頌。答學體學數。所餘頌。答當修學。就答當修學中。分為十三段。初一頌。學方便。第二有一頌。學次第生起。第三一頌。學次第清凈差別。第四一頌。學所得果。第五一頌。學漸次因緣別總修習。第六有三頌。聰睿者次第為後果因。第七次三頌。明學成敗共與不共。第八有一頌。明正邪
【English Translation】 English version: 'It should be so.' This relies on the verses of various schools. Because it is severed in the present, it is not in the future, nor in the past. The Sarvastivadins (Sarvastivadins, those who believe in the existence of all dharmas) and others do not allow the association of greed, arrogance, and wrong views. Now, according to the Mahayana's (Great Vehicle) correct verses and the Mahasanghika (Great Assembly School) and others, it is neither before nor after. They allow all afflictions to arise simultaneously. Furthermore, the interpretation of the defiled mind differs among the schools, as explained in the commentary on the fourth volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). In the last six verses, the first verse clarifies the nature of what is liberated. The next two verses reveal the nature of liberation. 'The absence of prior defilement is called liberation; the subsequent attainment of purity of mind is not called liberation.' According to the Hinayana (Smaller Vehicle), only defilement is absent; because there is nothing to be purified, there is also no purifying mind. It is not necessary for the mind to be pure to be called liberation. The next verse explains Nirvana with remainder (Nirvana with remainder). The next verse reveals Nirvana without remainder (Nirvana without remainder). The last verse clarifies that there are no real numerical destinies of rebirth, samsara (cycle of death and rebirth), and Nirvana.
The second major section explains the verses of intention. The text is divided into three parts: first, identifying the requester; second, presenting the verses; and third, explaining them separately. Within the fifty-one verses, the text is divided into two parts: the first verse is the Brahma's (Creator God) request, and the subsequent fifty verses are the Buddha's (Enlightened One) answer. There are two aspects to the request: the first half is praise, and the second half is the request. There are three requests: first, asking about the nature of learning; second, asking about the teachings of learning; and third, asking about the Dharma (teachings). These are matched to the requests accordingly. The verses cover the learning, what is learned, and the practice of learning. Regarding the fifty verses of answers, there are two interpretations. If based on the textual divisions, this volume explains twenty-two verses, which are divided into twenty-two sections. The later volume has twenty-eight verses explained, divided into nineteen sections. These will be matched in the later volume. If divided according to the meaning, there are two parts: the first verse answers the nature and number of learning, and the remaining verses answer what should be practiced. Within the answer on what should be practiced, there are thirteen sections: the first verse is on the skillful means of learning; the second verse is on the sequential arising of learning; the third verse is on the distinctions of sequential purification of learning; the fourth verse is on the results obtained from learning; the fifth verse is on the gradual causes and conditions for separate and combined practice; the sixth verse has three verses on how the wise sequentially take the consequences as causes; the seventh section has three verses clarifying the success and failure, common and uncommon aspects of learning; and the eighth section has one verse clarifying right and wrong.
學。第九一頌。辨三學斷障成滿。第十有一頌。明受差別。第十一一頌。明學純雜可得。第十二有二十一頌。純明戒學遠離清凈。第十三有十三頌。純明定學遠離清凈。
怖多所作懈怠眾生者。樂聞略故。怖修學多。雖有六度萬行。但說三學。以三學名攝一切行。非顯了說故名密意。
如是六支顯示四種尸羅清凈者。下有五句。初安住凈尸羅一句。是總。非入四凈故。下有四句。名為四凈。此六支義。前雖略明。其聲聞地廣說。
顯示最初增上戒學乃至安住因緣者。此釋二安住二種漸次為因緣。初義。謂增上別解脫戒。能安住靜慮戒。及增上方便定心。方便定心后。能安住根本定心。及增上修慧。是名初安住二種因緣。別解脫戒。引生定戒及定故。初方便定。引生根本定及修慧故。即此中間慧定。俱時所攝靜慮戒學。能為無漏定慧二種安住因緣。是名第二安住二種。言中間者。初戒定后所生定慧。在無漏定慧之前因。故名中間。
顯示最上一種能為涅槃安住因緣者。釋一能趣涅槃。漸次為因緣義。因緣義通上兩句。故無漏慧一種。三中最上。亦是二因緣所生極果名為最上。
顯示修習若別若總隨其所應者。釋上純雜而修習義。別修三學名純。總修三學名雜。
初一不共者。初戒
【現代漢語翻譯】 現代漢語譯本 學。第九十一頌。辨三學斷障成滿。第十有一頌。明受差別。第十一一頌。明學純雜可得。第十二有二十一頌。純明戒學遠離清凈。第十三有十三頌。純明定學遠離清凈。
對於那些因為事情繁多而感到恐懼，以及懈怠的眾生來說，他們喜歡聽簡略的說法。因為修學的內容很多而感到害怕。雖然有六度萬行，但這裡只說三學（戒、定、慧），因為三學的名稱涵蓋了一切修行。因為沒有明顯地說出來，所以稱為密意。
像這樣用六支來顯示四種尸羅（śīla，戒律）的清凈，下面有五句話。第一句『安住凈尸羅』是總說，因為它沒有進入四種清凈的範疇。下面的四句，被稱為四種清凈。這六支的含義，前面雖然已經簡略地說明了，但在《聲聞地》（Śrāvakabhūmi）中有更廣泛的解釋。
顯示最初增上戒學乃至安住因緣，這是解釋兩種安住和兩種漸次作為因緣。最初的含義是指增上別解脫戒（Prātimokṣa-śīla），能夠安住靜慮戒（dhyāna-śīla），以及增上方便定心。在方便定心之後，能夠安住根本定心，以及增上修慧。這被稱為最初安住的兩種因緣。別解脫戒能夠引生定戒和定，所以最初的方便定能夠引生根本定和修慧。即此中間慧定，同時所攝的靜慮戒學，能夠成為無漏定和慧兩種安住的因緣。這被稱為第二種安住的兩種因緣。所說的『中間』，是指最初的戒定之後所產生的定慧，在無漏定慧之前的因，所以稱為中間。
顯示最上一種能夠成為涅槃（Nirvāṇa）安住的因緣，這是解釋一種能夠趨向涅槃的漸次作為因緣的含義。因緣的含義貫通上面的兩句話。所以無漏慧（anāsrava-prajñā）是三種中最上的，也是兩種因緣所產生的極果，被稱為最上。
顯示修習時，無論是分別修習還是總體修習，都應隨其所應，這是解釋上面所說的純粹或夾雜地修習的含義。分別修習三學稱為『純』，總體修習三學稱為『雜』。
最初的不共之處，指的是最初的戒。
【English Translation】 English version Section 91: Discriminating the Three Learnings, Severing Obstructions, Accomplishing Fulfillment. Section 10: Explaining the Differences in Reception. Section 11: Explaining the Possibility of Pure and Mixed Learning. Section 12: Twenty-one Verses Purely Explaining the Purity of Abandonment in Moral Discipline. Section 13: Thirteen Verses Purely Explaining the Purity of Abandonment in Concentration.
For those beings who are fearful due to the multitude of tasks and are lazy, they prefer to hear brief explanations. They are afraid because there is much to learn. Although there are the Six Perfections and myriad practices, only the Three Learnings (śikṣā, discipline, concentration, and wisdom) are discussed here because the name 'Three Learnings' encompasses all practices. Because it is not explicitly stated, it is called 'hidden meaning'.
Thus, these six branches reveal the purity of the four kinds of śīla (moral conduct). There are five sentences below. The first sentence, 'Abiding in pure śīla,' is a general statement because it does not fall into the category of the four purities. The four sentences below are called the four purities. The meaning of these six branches, although briefly explained earlier, is extensively discussed in the Śrāvakabhūmi (Discourse on the Hearer's Stage).
Showing the initial superior learning in moral discipline up to the causes and conditions for abiding, this explains the two abidings and the two gradual progressions as causes and conditions. The initial meaning refers to the superior Prātimokṣa-śīla (vows of individual liberation), which can establish the dhyāna-śīla (meditative discipline) and the superior expedient concentration. After the expedient concentration, one can establish the fundamental concentration and the superior cultivation of wisdom. This is called the two causes and conditions for the initial abiding. The Prātimokṣa-śīla gives rise to the discipline of concentration and concentration itself. Therefore, the initial expedient concentration gives rise to the fundamental concentration and the cultivation of wisdom. That is, the dhyāna-śīla learning, which is included in both wisdom and concentration in the middle, can become the cause and condition for the abiding of both undefiled concentration and wisdom. This is called the two causes and conditions for the second abiding. The term 'middle' refers to the concentration and wisdom produced after the initial discipline and concentration, which are the causes before the undefiled concentration and wisdom, hence the term 'middle'.
Showing that the supreme one can become the cause and condition for abiding in Nirvāṇa (liberation), this explains the meaning of one that can lead to Nirvāṇa as a gradual cause and condition. The meaning of cause and condition pervades the two sentences above. Therefore, anāsrava-prajñā (undefiled wisdom) is the most supreme among the three, and it is also the ultimate result produced by the two causes and conditions, hence it is called the most supreme.
Showing that cultivation should be practiced separately or collectively as appropriate, this explains the meaning of cultivating purely or mixed as mentioned above. Cultivating the Three Learnings separately is called 'pure,' and cultivating the Three Learnings collectively is called 'mixed'.
The initial unique aspect refers to the initial discipline.
學可修。唯有一不假定慧。亦得成故 中不離初者。第二定學。不離戒學修方便成 上不離二者。第三慧學。學必具初二。若阿羅漢三學已滿。超彼一切。
此後顯示受持戒相者下。二十一頌。明戒學清凈相。
唱令家者謂屠羊等者。西域有人專行唱令。凡有罪者。皆彼人將往。巡歷處處。唱告如唱屠羊等。多造惡業故 羯恥那者。謂典獄之類。遠離劣惡作者。
非太沉。離非處惡作者 非太浮。遠離失念故住正念 究竟時。謂根本 方便時。謂眷屬。
第十七卷
若依初文。此卷釋前二十八頌。為十九段。初一頌為一。次兩頌為一。次一頌為一。次兩頌為一。次有十頌各為一。次兩頌為一。次兩頌為一。次兩頌為一。次兩頌半為一。次三頌半為一 若依后義。科下二十八頌分二。初十五頌。明增上戒。後有十三頌。明增上定。
應發常勤精進者。被甲也 堅固者。加行也 勇猛者。無退也。不言無足精進。此明修因。不說彼果。故不言無下精進者。被甲加行。于善初修。無退一種。于苦能忍。攝善。離苦。此二已周。略無無下。故但說三。如瑜伽八十九廣說五相。
五支不放逸者。三世精進為三。三世持起勤事前方便。起極殊勝先時所作。加行作意為第四。其作意及精
【現代漢語翻譯】 現代漢語譯本：學可以修習，但有一種情況不需要假借定和慧也能成就，那就是中等根器的人不離最初的戒學，通過修習方便法門也能成就。高等根器的人不離前兩者（戒學和定學），第三種慧學，學習時必定具備最初的兩種。如果阿羅漢（Arhat，佛教修行 достигший высшей цели）的三學已經圓滿，就能超越這一切。
此後顯示受持戒相的部分，以下二十一頌，說明戒學清凈的相貌。
『唱令家』指的是屠夫、牧羊人等。西域有人專門從事唱令，凡是有罪的人，都由這些人帶往各處巡邏，唱告他們的罪行，如同唱告屠夫、牧羊人等，因為他們多造惡業。『羯恥那』（Karshana）指的是典獄之類的，遠離低劣罪惡的作者。
『非太沉』，遠離在不適當的地方作惡的人。『非太浮』，遠離失念，安住于正念。『究竟時』，指的是根本。『方便時』，指的是眷屬。
第十七卷
如果依照最初的文義，此卷解釋前面二十八頌，分為十九段。最初一頌為一段，接著兩頌為一段，再接著一頌為一段，再接著兩頌為一段，接著有十頌各為一段，再接著兩頌為一段，再接著兩頌為一段，再接著兩頌為一段，再接著兩頌半為一段，再接著三頌半為一段。如果依照後面的意義，將下面的二十八頌分為兩部分。最初十五頌，說明增上戒。後面有十三頌，說明增上定。
『應發常勤精進』，指的是披甲。『堅固』，指的是加行。『勇猛』，指的是不退。沒有說無足精進，這是說明修習的原因，沒有說彼果，所以沒有說無下精進。披甲加行，對於善的最初修習，不退是一種，對於苦能忍受。攝善，離苦，這兩種已經周遍。省略了無下，所以只說了三種。如《瑜伽師地論》（Yogacarabhumi-sastra）第八十九卷廣說五相。
五支不放逸，三世精進為三。三世持起勤事前方便，起極殊勝先時所作，加行作意為第四，其作意及精進。
【English Translation】 English version: Learning can be cultivated, but there is one case where one does not need to rely on both Samadhi (定, concentration) and Prajna (慧, wisdom) to achieve it. This is because a person of middling capacity, without departing from the initial precepts (戒, Sila), can also achieve it through the practice of expedient means. A person of higher capacity does not depart from the first two (precepts and concentration), and the third, wisdom, must possess the first two when learning. If an Arhat (阿羅漢, one who has attained the highest goal in Buddhism) has fulfilled the three learnings, they will transcend all of that.
Following this, the section showing the characteristics of upholding precepts, the following twenty-one verses, explain the pure characteristics of the learning of precepts.
'Those who proclaim orders' refers to butchers, sheep herders, etc. In the Western Regions, there are people who specialize in proclaiming orders. Whenever there are criminals, these people take them around to various places, proclaiming their crimes, just like proclaiming the crimes of butchers, sheep herders, etc., because they create much evil karma. 'Karshana' (羯恥那) refers to jailers and the like, those who stay away from inferior and evil doers.
'Not too sunk', staying away from those who commit evil in inappropriate places. 'Not too floating', staying away from losing mindfulness, abiding in right mindfulness. 'Ultimate time' refers to the root. 'Expedient time' refers to the retinue.
Volume Seventeen
If according to the initial meaning of the text, this volume explains the preceding twenty-eight verses, dividing them into nineteen sections. The first verse is one section, then two verses are one section, then one verse is one section, then two verses are one section, then there are ten verses each as one section, then two verses are one section, then two verses are one section, then two verses are one section, then two and a half verses are one section, then three and a half verses are one section. If according to the later meaning, the following twenty-eight verses are divided into two parts. The first fifteen verses explain the higher precepts. The following thirteen verses explain the higher Samadhi.
'One should generate constant diligent effort', refers to being armored. 'Firm' refers to application. 'Courageous' refers to non-retreat. It does not mention footless diligence, this explains the cause of cultivation, it does not speak of the result, so it does not mention inferior diligence. Being armored and applying effort, for the initial cultivation of goodness, non-retreat is one type, being able to endure suffering. Gathering goodness, separating from suffering, these two are already complete. Inferior is omitted, so only three are mentioned. As the Yogacarabhumi-sastra (瑜伽師地論) Volume Eighty-Nine extensively explains the five aspects.
The five branches of non-negligence, diligence in the three times is three. Holding up diligent prior expedient means in the three times, arising extremely superior actions done in the past, applying effort and intention is the fourth, its intention and diligence.
進。為俱有故。俱時所行諸心心所。身語業等。為第五支。
杜多功德者。即舊頭陀也。即小欲知足。離著之義 遠離眷屬。貪慾。即發露眾惡也。因貪慾生。故名眷屬 遠離多欲不知足因者。已得衣服等粗妙皆歡喜 遠離多欲不知足障凈學因者。少隨世務。粗弊亦隨轉。名離多欲。受杜多功德為寂。離煩惱者。名離障凈學因。
為修梵行資持壽命有所受者。釋應量而受義。
以所得利轉招利故者。釋得已不輕毀。毀此所得少轉更招多利。
不受于信施。頌不耽著利養恭敬。是總意。
不執惡見。是第二句 不虛受施。是初句。
不謗正法。是下半頌。下文亦總 或恐如害瘡皰者。堅執惡見。虛受信施。譭謗正法。貪後世欲生惡見因。此五名瘡皰。因受信施耽利恭敬。因所生故。
習近順定諸臥具者。謂邊際臥具。諸臥具中最極鄙劣。下極邊際。因此後能順生寂定。
非沉掉等下兩句。如次釋堅精進及勇猛。斷二惡修二善故 于諸善品生起欲故者。釋頌中生欲及不增惡 于諸欲中極增厭者。釋無有欲及增惡 為修善品乃至習睡眠故者。釋前睡眠。為有堪任及心安寂。應時時眠。不應令廢。其似惛沈。亦此所攝 若心沉沒至不居靜故者。初釋離睡眠。思惟光明凈妙相
【現代漢語翻譯】 現代漢語譯本 『進。為俱有故。』意思是同時存在。同時發生的所有心和心所（Citta-caitta，心和心理活動），以及身語業等，是第五支（anga，構成要素）。
『杜多功德者。即舊頭陀也。』杜多功德（dhūtaguṇa）就是舊時所說的頭陀（dhūta），意思是少欲知足，不執著。
『遠離眷屬。貪慾。即發露眾惡也。因貪慾生。故名眷屬』遠離眷屬，就是遠離貪慾，也就是揭露各種惡行。因為貪慾產生，所以稱為眷屬。
『遠離多欲不知足因者。已得衣服等粗妙皆歡喜』遠離多欲不知足的原因，是指對於已經得到的衣服等，無論是粗糙還是精美，都感到歡喜。
『遠離多欲不知足障凈學因者。少隨世務。粗弊亦隨轉。名離多欲。受杜多功德為寂。離煩惱者。名離障凈學因。』遠離多欲不知足，是清凈學習的障礙的原因，是指很少隨順世俗事務，即使是粗糙破舊的東西也能隨順接受，這叫做遠離多欲。接受杜多功德是爲了寂靜，遠離煩惱的人，叫做遠離障礙，是清凈學習的原因。
『為修梵行資持壽命有所受者。釋應量而受義。』爲了修行梵行（brahmacarya，清凈行）而維持生命所接受的供養，解釋了應該適量接受的意義。
『以所得利轉招利故者。釋得已不輕毀。毀此所得少轉更招多利。』用已經得到的利益來進一步招引利益，解釋了得到之後不輕易毀壞。毀壞已經得到的少許利益，反而能招來更多的利益。
『不受于信施。頌不耽著利養恭敬。是總意。』不接受信徒的佈施，這句頌文的總意思是不要貪戀利養和恭敬。
『不執惡見。是第二句 不虛受施。是初句。』不執著錯誤的見解，是第二句。不虛假地接受佈施，是第一句。
『不謗正法。是下半頌。下文亦總 或恐如害瘡皰者。堅執惡見。虛受信施。譭謗正法。貪後世欲生惡見因。此五名瘡皰。因受信施耽利恭敬。因所生故。』不誹謗正法，是下半句頌文，下文也是總的意思。或者恐怕像有害的瘡皰一樣，堅決執著錯誤的見解，虛假地接受信徒的佈施，譭謗正法，貪圖來世的慾望，產生錯誤的見解的原因。這五種情況就像瘡皰一樣，因為接受信徒的佈施，貪戀利益和恭敬而產生。
『習近順定諸臥具者。謂邊際臥具。諸臥具中最極鄙劣。下極邊際。因此後能順生寂定。』習慣於接近有助於禪定的臥具，指的是邊際臥具，是所有臥具中最簡陋的，處於最偏遠的地方。因此，之後能夠順應產生寂靜的禪定。
『非沉掉等下兩句。如次釋堅精進及勇猛。斷二惡修二善故 于諸善品生起欲故者。釋頌中生欲及不增惡 于諸欲中極增厭者。釋無有欲及增惡 為修善品乃至習睡眠故者。釋前睡眠。為有堪任及心安寂。應時時眠。不應令廢。其似惛沈。亦此所攝 若心沉沒至不居靜故者。初釋離睡眠。思惟光明凈妙相』不是昏沉和掉舉等，下面兩句依次解釋了堅定精進和勇猛。因為斷除兩種惡行，修習兩種善行。對於各種善行產生慾望，解釋了頌文中的『生欲』和『不增惡』。對於各種慾望極度厭惡，解釋了『無有欲』和『增惡』。爲了修習善行乃至習慣睡眠，解釋了前面的睡眠。爲了有能力和內心安寧寂靜，應該適時睡眠，不應該廢棄。那些類似昏沉的狀態，也包含在這裡面。如果內心沉沒到不能安住于寂靜的狀態，最初解釋了遠離睡眠，應該思維光明清凈微妙的景象。
【English Translation】 English version 'Advance. Because of co-existence.' means existing simultaneously. All minds and mental factors (Citta-caitta, mind and mental activities) that occur simultaneously, as well as physical and verbal actions, etc., are the fifth branch (anga, component).
'The dhūtaguṇa is the old ascetic practice.' Dhūtaguṇa (dhūtaguṇa) is what was formerly called dhūta, meaning having few desires, being content, and not being attached.
'Distancing oneself from relatives. Greed. That is revealing all evils. Because greed arises, it is called relatives.' Distancing oneself from relatives means distancing oneself from greed, which is revealing all kinds of evil deeds. Because it arises from greed, it is called relatives.
'Distancing oneself from the cause of having many desires and not being content means being happy with both coarse and fine clothes, etc., that have already been obtained.' Distancing oneself from the cause of having many desires and not being content refers to being happy with whatever clothes, etc., one has already obtained, whether they are coarse or fine.
'Distancing oneself from the cause of having many desires and not being content, which obstructs pure learning, means following worldly affairs less. Even coarse and worn-out things are accepted as they are. This is called distancing oneself from many desires. Accepting dhūtaguṇa is for tranquility. One who is free from afflictions is called distancing oneself from obstacles, which is the cause of pure learning.' Distancing oneself from the cause of having many desires and not being content, which obstructs pure learning, means following worldly affairs less. Even coarse and worn-out things are accepted as they are. This is called distancing oneself from many desires. Accepting dhūtaguṇa is for tranquility. One who is free from afflictions is called distancing oneself from obstacles, which is the cause of pure learning.
'For those who receive something to support life in order to cultivate brahmacarya, it explains the meaning of receiving appropriately.' For those who receive offerings to sustain life in order to cultivate brahmacarya (brahmacarya, pure conduct), it explains the meaning of receiving in moderation.
'Using the benefits obtained to further attract benefits explains not lightly destroying what has been obtained. Destroying the small benefits obtained will instead attract more benefits.' Using the benefits obtained to further attract benefits explains not lightly destroying what has been obtained. Destroying the small benefits obtained will instead attract more benefits.
'Not accepting offerings from faith. The verse means not being attached to gains, offerings and respect. This is the general meaning.' Not accepting offerings from believers, the general meaning of this verse is not to be attached to gains, offerings, and respect.
'Not holding to evil views is the second line. Not receiving offerings in vain is the first line.' Not holding to wrong views is the second line. Not falsely receiving offerings is the first line.
'Not slandering the Dharma is the latter half of the verse. The following text is also general. Or perhaps fearing it is like a harmful sore or blister, firmly holding to evil views, falsely receiving offerings, slandering the Dharma, and craving desires in future lives are the causes of generating evil views. These five are called sores or blisters because they arise from receiving offerings and being attached to gains and respect.' Not slandering the Dharma is the latter half of the verse, and the following text is also a general meaning. Or perhaps fearing it is like a harmful sore or blister, firmly holding to evil views, falsely receiving offerings, slandering the Dharma, and craving desires in future lives are the causes of generating evil views. These five situations are like sores or blisters because they arise from receiving offerings and being attached to gains and respect.
'Practicing approaching bedding that facilitates samādhi refers to bedding at the edge, which is the most humble and inferior of all bedding, located at the extreme edge. Therefore, it can subsequently facilitate the arising of tranquil samādhi.' Practicing approaching bedding that facilitates meditation refers to bedding at the edge, which is the most humble and inferior of all bedding, located in the most remote place. Therefore, it can subsequently facilitate the arising of tranquil meditation.
'The following two sentences, 'not sinking and scattering,' explain firm diligence and courage in that order, because they cut off two evils and cultivate two good deeds. 'Because of generating desire for all good qualities' explains 'generating desire' and 'not increasing evil' in the verse. 'Extremely increasing aversion to all desires' explains 'having no desire' and 'increasing evil.' 'For cultivating good qualities, even practicing sleep' explains the previous sleep. For having competence and a peaceful and tranquil mind, one should sleep at appropriate times and should not abandon it. Those states resembling drowsiness are also included here. 'If the mind sinks to the point of not dwelling in stillness,' the initial explanation is to distance oneself from sleep and contemplate the bright, pure, and subtle aspects.'
故。后釋離掉舉修。似掉舉相。遊行乞食。行利他時。不居靜故。或不居靜。亦解離睡眠。若時居靜。增睡眠故 于先所犯便生憂悔者。釋前惡作 于所不犯無憂悔者。釋離惡作 後後殊勝生希慮者。釋于勝生希慮。翻顯於前前微劣。不生希慮。此顯似疑除真疑相。上之五蓋。皆說似蓋。以離真蓋 殷重無間正方便者。殷重者一切種也。即具足修。無間者。是恒時也。正方便者。正方修也。
危逸所依地者。人天之身名所依地。由欲失財故名危逸。
第三大段。釋體義伽他中。文分為三。初結前生后。次前舉九十一頌釋。后第十九卷末。總以一頌結上所明。成十四段 此卷中合有五段。初一頌名惡。第二有四頌。名說。第三有五頌。名貪。第四有三頌。名流。第五有三頌半。名怖。第六有三頌。名類。第七有二頌。名舉。第八有三頌。名池。第九有五頌。複名流。第十有四頌。複名貪。第十一有五頌。名作。第十二有五頌。名劬勞。第十三有三頌。名得義。第十四諸行無常下。四十四頌半。名論議。此中或以頌初所明。或以宗義。而為名號。如后頌釋。
釋第二廣說中。有四番釋。第三番中。略不解第三頌 諸有為法皆三種言事之所攝故者。俱舍云。世俗言依此三種者。即三世路也。言事者即。言
【現代漢語翻譯】 現代漢語譯本： 因此，接下來解釋『離掉舉修』（離掉舉的修行）。這類似於掉舉的表象，因為在『乞食』（托缽）和進行利他行為時，修行者沒有處於安靜的狀態；或者即使沒有處於安靜的狀態，也能解除睡眠。如果修行者處於安靜的狀態，反而會增加睡眠。對於先前所犯的錯誤感到憂慮和後悔，這是在解釋『惡作』（kaukṛtya，後悔）。對於沒有犯過的錯誤沒有憂慮和後悔，這是在解釋『離惡作』（遠離後悔）。對於後來的殊勝境界產生希望和期待，這是在解釋對殊勝境界的希望和期待，反過來也顯示了對先前微小和劣等境界的不希望和期待。這顯示了類似於懷疑的表象，而不是真正的懷疑，因為以上所說的五蓋（pañca nivaraṇa）都是類似於蓋障，因為它們已經遠離了真正的蓋障。『殷重無間正方便』（持續不斷地以正確的方式努力），『殷重』意味著一切種類，也就是具足修行。『無間』意味著恒常不斷。『正方便』意味著以正確的方式修行。 『危逸所依地』（放逸所依賴的基礎）指的是人天之身，被稱為所依賴的基礎。因為貪圖慾望而失去財富，所以被稱為『危逸』（危險和放逸）。 第三大段，解釋『體義伽他』（本質和意義的偈頌）時，文章分為三個部分。首先是總結前文並引出後文，其次是引用九十一頌進行解釋，最後在第十九卷末尾，用一頌總結以上所闡述的內容，總共形成十四段。本卷中共有五段。第一頌名為『惡』（evil）。第二段有四頌，名為『說』（speaking）。第三段有五頌，名為『貪』（greed）。第四段有三頌，名為『流』（stream）。第五段有三頌半，名為『怖』（fear）。第六段有三頌，名為『類』（kind）。第七段有二頌，名為『舉』（lifting）。第八段有三頌，名為『池』（pond）。第九段有五頌，再次名為『流』（stream）。第十段有四頌，再次名為『貪』（greed）。第十一段有五頌，名為『作』（doing）。第十二段有五頌，名為『劬勞』（exertion）。第十三段有三頌，名為『得義』（attaining meaning）。第十四段，從『諸行無常』（all conditioned things are impermanent）開始，有四十四頌半，名為『論議』（discussion）。這裡或者以頌的開頭所闡述的內容，或者以宗義作為名稱，如後面的頌文解釋。 在解釋第二部分『廣說』（extensive explanation）時，有四種解釋方式。在第三種解釋方式中，略去了對第三頌的解釋。『諸有為法皆三種言事之所攝故』（所有有為法都包含在三種言語事物中），《俱舍論》（Abhidharmakośa）中說，世俗的言語依賴於這三種事物，也就是三世之路。『言事』（speech-matter）就是言語。
【English Translation】 English version: Therefore, next explains 'cessation of distraction practice'. This resembles the appearance of distraction, because when 'begging for food' (bhikṣā) and performing altruistic actions, the practitioner is not in a state of quietude; or even if not in a state of quietude, one can also dispel sleepiness. If the practitioner is in a state of quietude, it will instead increase sleepiness. Feeling worried and regretful about previously committed mistakes is explaining 'remorse' (kaukṛtya). Not feeling worried and regretful about mistakes that have not been committed is explaining 'cessation of remorse' (freedom from regret). Generating hope and anticipation for later superior states is explaining hope and anticipation for superior states, which in turn also shows the lack of hope and anticipation for previous small and inferior states. This shows an appearance similar to doubt, but not true doubt, because the above-mentioned five hindrances (pañca nivaraṇa) are all similar to hindrances, because they have already moved away from true hindrances. 'Intense, uninterrupted, correct means' (continuous effort in the right way), 'intense' means all kinds, that is, complete practice. 'Uninterrupted' means constant. 'Correct means' means practicing in the right way. 'The basis of danger and indulgence' refers to the bodies of humans and gods, which are called the basis of reliance. Because of greed for desires and loss of wealth, it is called 'danger and indulgence'. In the third major section, when explaining the 'verses on essence and meaning', the text is divided into three parts. First, it summarizes the previous text and introduces the following text; second, it quotes ninety-one verses for explanation; and finally, at the end of the nineteenth volume, it summarizes the above-mentioned content with one verse, forming a total of fourteen sections. There are five sections in this volume. The first verse is named 'evil'. The second section has four verses, named 'speaking'. The third section has five verses, named 'greed'. The fourth section has three verses, named 'stream'. The fifth section has three and a half verses, named 'fear'. The sixth section has three verses, named 'kind'. The seventh section has two verses, named 'lifting'. The eighth section has three verses, named 'pond'. The ninth section has five verses, again named 'stream'. The tenth section has four verses, again named 'greed'. The eleventh section has five verses, named 'doing'. The twelfth section has five verses, named 'exertion'. The thirteenth section has three verses, named 'attaining meaning'. The fourteenth section, starting from 'all conditioned things are impermanent', has forty-four and a half verses, named 'discussion'. Here, either the content stated at the beginning of the verse, or the doctrinal meaning, is used as the name, as explained in the following verses. In explaining the second part, 'extensive explanation', there are four types of explanation. In the third type of explanation, the explanation of the third verse is omitted. 'All conditioned phenomena are included in the three kinds of speech-matter', the Abhidharmakośa says that worldly speech relies on these three things, which are the paths of the three times. 'Speech-matter' is speech.
所依事。無為不然。此即總舉有為。即此義中。別說妙欲以為應說 應說想者。名也。由說欲名。彼方解故。彼不擎舉其鼻。往他家規求所欲也。
第二翻釋中。初頌。顯示待時諸欲者。釋初句。以應說故。所以待時。如前初番四複次。釋于欲邪行者。即第二句依應說安住邪行果者。即下半頌。集招生死。第二頌中上半頌。名舍欲應理。後半頌修行譏論不應道理。及待時欲者。後半亦顯欲心待時。若欲受用待時方得故 第三頌亦然者。亦是舍慢求無慢。
第三番釋第二頌中 顯于諸欲能了知故者。釋初句。次二故字。釋第三句。
第四番釋前三頌中。佛為彼天。說前三頌時彼領悟。聞前二頌。深厭諸欲。聞第三頌。舍凌蔑心。並斷憍慢。
第三。有五頌中。釋貪中。初一頌問。后四頌答。答中。初三方便觀。后一根本觀。方便觀中。初一厭境觀。次一不斷觀。第三有三觀。一苦。二無我。三身念住觀。長行釋中。若攝諸根不為欲貪損壞其心等下。釋第四頌根本觀。將釋彼頌豫皆料簡。了知是已未離欲貪一分學者下。正釋本頌欲貪生五因中。第二由希樂欲界。三由取男女等有情想。四由猛貪逼迫。
第四。有三頌中。初一頌問。餘二頌答。長行釋中。唯釋后二頌答 越五暴流者。斷五下
【現代漢語翻譯】 現代漢語譯本：所依賴的事物，不是無為法。這總括了有為法。就在這個意義中，特別說明妙欲，作為應該說明的內容。『應說想』（ying shuo xiang）指的是名稱。由於說了欲的名稱，對方就能理解。他們不會抬著鼻子，到別人家去尋求所欲之物。
在第二次翻譯解釋中，第一頌顯示了等待時機的各種慾望。解釋第一句，因為應該說明，所以要等待時機。如前面第一次翻譯的四個『複次』。解釋『于欲邪行者』，即第二句，『依應說安住邪行果者』，即下半頌，聚集產生生死。第二頌中，上半頌名為捨棄慾望是合理的，後半頌修行受到譏諷是不合理的。以及等待時機的慾望，後半部分也顯示了慾望之心等待時機。如果想要享受，必須等待時機才能得到。
第三頌也是這樣，也是捨棄傲慢，尋求沒有傲慢。
在第三次翻譯解釋第二頌中，『顯示對於各種慾望能夠了解』，解釋第一句。其次的兩個『故』字，解釋第三句。
在第四次翻譯解釋前三頌中，佛陀為那些天人說前三頌時，他們領悟了。聽到前兩頌，深深厭惡各種慾望。聽到第三頌，捨棄了凌蔑之心，並且斷除了憍慢。
第三部分，有五頌中，解釋貪慾。最初一頌是提問，後面四頌是回答。回答中，最初三個是方便觀，最後一個是根本觀。方便觀中，最初一個是厭惡境界的觀察，其次是不間斷的觀察，第三個有三種觀察：一是苦，二是無我，三是身念住觀。長行解釋中，『如果攝持諸根，不讓慾望貪婪損壞他的心』等等，解釋第四頌的根本觀。將要解釋那首頌之前，預先都加以簡別。『瞭解這些之後，還沒有離開慾望貪婪一部分的學者』等等，正式解釋本頌中慾望貪婪產生的五個原因：第二是由於希望和喜愛慾界，第三是由於執取男女等有情眾生的想法，第四是由於猛烈的貪婪逼迫。
第四部分，有三頌中，最初一頌是提問，其餘兩頌是回答。長行解釋中，只解釋了後面兩頌的回答。『超越五種暴流』，指的是斷除五種下分結（wu zhong xia fen jie）。
【English Translation】 English version: The things relied upon are not the unconditioned (Wuwei). This encompasses the conditioned (Youwei). Within this meaning, subtle desires are specifically explained as what should be explained. 'The thought of what should be explained' (ying shuo xiang) refers to the name. Because the name of desire is spoken, the other party can understand. They will not hold up their noses and go to other people's houses to seek what they desire.
In the second translation and explanation, the first verse shows the various desires that await the opportune time. Explaining the first sentence, it is because it should be explained that one must wait for the opportune time. Like the four 'furthermore' (fu ci) in the first translation. Explaining 'those who practice wrongly in desire' (yu yu xie xing zhe), which is the second sentence, 'those who dwell in the fruit of wrong practice based on what should be explained' (yi ying shuo an zhu xie xing guo zhe), which is the second half of the verse, gathering and generating birth and death. In the second verse, the first half of the verse is called abandoning desire is reasonable, and the second half of the verse is that cultivation being ridiculed is unreasonable. And the desires that await the opportune time, the second half also shows that the mind of desire awaits the opportune time. If one wants to enjoy, one must wait for the opportune time to obtain it.
The third verse is also like this, it is also abandoning arrogance and seeking no arrogance.
In the third translation and explanation of the second verse, 'showing that one is able to understand various desires' (xian yu zhu yu neng liao zhi gu), explains the first sentence. The two 'therefore' (gu) words that follow explain the third sentence.
In the fourth translation and explanation of the first three verses, when the Buddha spoke the first three verses to those devas (tian ren), they understood. Hearing the first two verses, they deeply厭惡various desires. Hearing the third verse, they abandoned the mind of contempt and cut off arrogance.
In the third part, in the five verses, explain greed. The first verse is a question, and the last four verses are answers. In the answers, the first three are expedient observations, and the last one is a fundamental observation. In the expedient observations, the first one is the observation of厭惡境界, the second is the uninterrupted observation, and the third has three observations: one is suffering (ku), the second is no-self (wu wo), and the third is the mindfulness of the body (shen nian zhu guan). In the prose explanation, 'If one restrains the senses and does not allow desire and greed to damage his mind,' etc., explains the fundamental observation of the fourth verse. Before explaining that verse, they are all distinguished in advance. 'After understanding these, scholars who have not yet left a part of desire and greed,' etc., formally explain the five causes of desire and greed arising in this verse: the second is due to hope and love for the desire realm (yu jie), the third is due to clinging to the thoughts of sentient beings such as men and women, and the fourth is due to the oppression of fierce greed.
In the fourth part, in the three verses, the first verse is a question, and the remaining two verses are answers. In the prose explanation, only the answers of the last two verses are explained. 'Transcending the five violent currents' (yue wu bao liu), refers to cutting off the five lower fetters (wu zhong xia fen jie).
分結 當度六者。斷五上分結斷方便 云何能廣度欲愛者。斷五下分結方便。謂廣度欲愛也 而未得腰舟者。問如彼善斷。未得腰舟。度上分結也。如世度海以葫蘆。或浮皮袋或㴎𣕚。如浮囊梙置腰上。名曰腰舟。海喻生死。意識如腰。慧如舟故。二頌答中。初頌正答。后頌結答 而能靜慮審慮諦慮者。初中后別故 若和合愛者。謂未得勝境 若增長愛若不離愛者。謂已得勝境 若不合愛。未得惡境 若退減若別離愛者。謂已得惡境 復有差別云何修習于無尋定等者。前番已釋修無尋定。是斷五下分結方便。由初靜慮有三識身。當生喜舍而起癡愛。尋等未盡故。依無尋伺定。修斷方便。今此差別。依第二靜慮。複數修習。名如彼善斷。又前複次。明依欲界聞思等持。厭諸尋故。名無尋定。是斷下分結方便。依初靜慮。離欲界欲。下分結斷。今第二差別。修第二靜慮無尋伺定。令下分結遠。名如彼善斷 余如前說者。謂了法永解脫。皆同前釋也 如經說慚軸意腰舟者。慚如車軸。能攝善輪。駕御智車。運度危厄。腰舟如上。
第五。三頌半怖中。有三行半頌。初一頌半請。次一頌答。后一頌讚 十資身具者。如前第二卷釋。
第十八卷
十四段。解體義伽陀中。上已五段訖。此卷有次八段全。並第十
【現代漢語翻譯】 現代漢語譯本 分結：當度六者，是斷除五上分結（色界愛、無色界愛、掉舉、慢、無明）的斷除方便。 云何能廣度欲愛者：是斷除五下分結（身見、戒禁取見、疑、貪慾、嗔恚）的方便。 謂之廣度欲愛。 而未得腰舟者：問，如同那些善於斷除煩惱的人，在未得到腰舟（比喻）的情況下，如何度脫上分結呢？ 就像世人渡海，使用葫蘆、浮皮袋或筏子。 像浮囊一樣放置在腰上，名為腰舟。 海比喻生死輪迴，意識如腰，智慧如舟。 二頌回答中，第一頌是正面回答，第二頌是總結回答。 而能靜慮審慮諦慮者：是指初禪、二禪、三禪的差別。 若和合愛者：是指未得到殊勝境界時產生的愛。 若增長愛若不離愛者：是指已得到殊勝境界時產生的愛。 若不合愛：是指未得到惡劣境界時產生的愛。 若退減若別離愛者：是指已得到惡劣境界時產生的愛。 復有差別云何修習于無尋定等者：前面已經解釋過修習無尋定（沒有尋和伺的禪定）是斷除五下分結的方便。 因為初禪有三種識身，當產生喜、舍時會生起癡愛，尋等煩惱未盡的緣故。 依靠無尋伺定，修習斷除煩惱的方便。 現在這裡的差別是，依靠第二禪，反覆修習，名為如彼善斷。 又，前面的複次，說明依靠欲界的聞思等持，厭離各種尋，名為無尋定，是斷除下分結的方便。 依靠初禪，遠離欲界之慾，下分結斷除。 現在第二種差別是，修習第二禪的無尋伺定，使下分結遠離，名為如彼善斷。 余如前說者：是指了知法而永遠解脫，都與前面的解釋相同。 如經說慚軸意腰舟者：慚如車軸，能夠攝持善法之輪，駕馭智慧之車，運載度過危險困厄。 腰舟如上所述。 第五，三頌半怖中，有三行半頌。 第一頌半是請問，第二頌是回答，第三頌是讚歎。 十資身具者：如前面第二卷所解釋。 第十八卷 十四段。解體義伽陀中。上面已經完成了五段。這一卷有接下來的八段全部，以及第十段。
【English Translation】 English version Division of Bonds: 'When six are crossed over,' refers to the means of severing the five higher fetters (rupa-raga (attachment to form realm), arupa-raga (attachment to formless realm), restlessness, conceit, and ignorance). 'How can one extensively cross over desire-attachment?' refers to the means of severing the five lower fetters (self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will). It is called extensively crossing over desire-attachment. 'And not having obtained a waist-boat': The question is, like those who are skilled at severing afflictions, how do they cross over the higher fetters without obtaining a 'waist-boat' (a metaphor)? It's like people crossing the sea using gourds, floating leather bags, or rafts. Like a floating bag placed on the waist, it's called a 'waist-boat.' The sea is a metaphor for samsara (cycle of birth and death), consciousness is like the waist, and wisdom is like the boat. In the two verses of the answer, the first verse is the direct answer, and the second verse is the concluding answer. 'And being able to contemplate, carefully contemplate, and truly contemplate': refers to the differences between the first, second, and third dhyanas (meditative states). 'If love is combined': refers to the love that arises when one has not attained a superior state. 'If love increases or if love does not depart': refers to the love that arises when one has already attained a superior state. 'If love is not combined': refers to the love that arises when one has not attained an inferior state. 'If love diminishes or if love separates': refers to the love that arises when one has already attained an inferior state. 'Again, there is a difference, how to cultivate the no-seeking samadhi (concentration) etc.': The previous explanation of cultivating no-seeking samadhi (dhyana without initial and sustained application of thought) was a means of severing the five lower fetters. Because the first dhyana has three consciousness-bodies, when joy and equanimity arise, ignorance and attachment will arise, because the initial and sustained application of thought have not been exhausted. Relying on the dhyana without initial and sustained application of thought, cultivate the means of severing afflictions. Now, the difference here is that, relying on the second dhyana, repeatedly cultivate, it is called 'like those who are skilled at severing.' Also, the previous repetition explained that relying on hearing, thinking, and sustained attention in the desire realm, one becomes weary of various initial applications of thought, which is called no-seeking samadhi, and is a means of severing the lower fetters. Relying on the first dhyana, one departs from the desires of the desire realm, and the lower fetters are severed. Now, the second difference is that, cultivating the no-seeking samadhi of the second dhyana, one keeps the lower fetters far away, which is called 'like those who are skilled at severing.' 'The rest is as previously stated': refers to understanding the Dharma and attaining permanent liberation, which is the same as the previous explanation. 'As the sutra says, 'Shame is like an axle, intention is like a waist-boat'': Shame is like a cart axle, capable of holding the wheel of good deeds, driving the chariot of wisdom, and carrying one across dangerous straits. The waist-boat is as described above. Fifth, in the three and a half verses of fear, there are three and a half lines of verses. The first verse and a half is a question, the second verse is an answer, and the third verse is praise. 'Ten requisites for life': as explained in the previous second volume. Volume 18 Fourteen sections. In the gatha explaining the meaning of the body, the above five sections have been completed. This volume has the next eight sections in full, as well as the tenth section.
四段少分。此初解類有三頌。初一頌問。餘二頌答。問中有五。一㢡勝生。二開出道。三於何師學。四住何法學。五不懼后死。答中初一頌半。答初二問。標具九德。既是勝人。能獎勝生及開出道。後半頌答后三問 以法者。道理 以正者。順益 以次制者。軌範 以導者。獎勸 又以法者。教。以正者。理。以制者。以此教理制御。以導者。訓示非。以威嚴而刑罰之 謂因力故者。佈施也 士用力者。諦實也 助伴力者。慧舍也 云何為泉謂六觸處者。六處如泉。煩惱如水。泉所出故 或安受受所攝者。安受。謂喜受。所攝。謂樂。又釋。以悅心名安受。適身名受所攝。不安返此。
第九段。又釋流中。有五頌分為二段。初兩頌。顯異生有學等。漸次能越暴流。后三頌。明得究竟道永越暴流。四流義。如前第八九卷等釋。異生由正信越欲暴流。下之三句。皆有學越餘三暴流 及顯能證第一住道者。謂能證滅盡定道 二十二處者。如下聲聞地廣說。
第十。貪四頌中。初一頌問。次一頌答。次一結。后一明對治。釋中有四初釋。初頌 云何潤生下。釋第二頌 或有身手力下。釋第三頌。又有沙門下。釋第四頌 諾瞿陀樹顯所潤生水名能潤自者即是乃至種子界性者。顯所潤生。現尋思等。因此界性生故。謂
【現代漢語翻譯】 現代漢語譯本 四段少分。此初解類有三頌。初一頌問。餘二頌答。問中有五：一、獎勝生（讚揚殊勝的生命）；二、開出道（開啟通往解脫的道路）；三、於何師學（向哪位老師學習）；四、住何法學（依止什麼法學習）；五、不懼后死（不畏懼死亡）。答中初一頌半，答初二問，標具九德（具備九種德行）。既是勝人，能獎勝生及開出道。後半頌答后三問。以法者，道理；以正者，順益；以次制者，軌範；以導者，獎勸。又以法者，教；以正者，理；以制者，以此教理制御；以導者，訓示非以威嚴而刑罰之。謂因力故者，佈施也；士用力者，諦實也；助伴力者，慧舍也。云何為泉謂六觸處者，六處如泉，煩惱如水，泉所出故。或安受受所攝者，安受，謂喜受，所攝，謂樂。又釋，以悅心名安受，適身名受所攝。不安返此。
第九段。又釋流中，有五頌分為二段。初兩頌，顯異生（凡夫）、有學（正在學習的人）等漸次能越暴流（煩惱的洪流）。后三頌，明得究竟道永越暴流。四流義，如前第八九卷等釋。異生由正信越欲暴流（慾望的洪流）。下之三句，皆有學越餘三暴流。及顯能證第一住道者，謂能證滅盡定道（證得滅盡定的道路）。二十二處者，如下聲聞地廣說。
第十。貪四頌中，初一頌問，次一頌答，次一結，后一明對治。釋中有四初釋，初頌。云何潤生下，釋第二頌。或有身手力下，釋第三頌。又有沙門下，釋第四頌。諾瞿陀樹顯所潤生水名能潤自者即是乃至種子界性者，顯所潤生，現尋思等，因此界性生故。謂
【English Translation】 English version Four sections, a small portion. This initial explanation category has three verses. The first verse is a question, and the remaining two verses are answers. There are five questions: 1. Rewarding superior births (jiang sheng sheng, praising excellent lives); 2. Opening the path (kai chu dao, opening the path to liberation); 3. Learning from which teacher (yu he shi xue, who is the teacher to learn from); 4. Abiding by which Dharma to learn (zhu he fa xue, which Dharma to rely on for learning); 5. Not fearing death (bu ju hou si, not being afraid of death). In the answers, the first one and a half verses answer the first two questions, marking the possession of nine virtues. Being a superior person, one can reward superior births and open the path. The latter half verse answers the last three questions. 'By Dharma' (yi fa zhe) means principle; 'by righteousness' (yi zheng zhe) means beneficial compliance; 'by sequential regulation' (yi ci zhi zhe) means norms; 'by guidance' (yi dao zhe) means encouragement. Also, 'by Dharma' means teaching; 'by righteousness' means reason; 'by regulation' means controlling with this teaching and reason; 'by guidance' means instructing, not punishing with authority. 'Called the power of cause' (wei yin li gu zhe) means giving; 'the power of the strong' (shi yong li zhe) means truthfulness; 'the power of companions' (zhu ban li zhe) means wisdom and renunciation. 'What is called a spring, referring to the six sense bases' (yun he wei quan wei liu chu chu zhe), the six bases are like springs, afflictions are like water, because they come from the springs. 'Or what is included in pleasant feeling' (huo an shou shou suo she zhe), 'pleasant feeling' means joyful feeling, 'included' means happiness. Another explanation: pleasing the mind is called 'pleasant feeling,' suiting the body is called 'included in feeling.' The opposite is true for unpleasantness.
Ninth section. Also explaining the streams, there are five verses divided into two sections. The first two verses show how ordinary beings (yi sheng), those still learning (you xue), etc., can gradually cross the violent currents (bao liu, torrents of afflictions). The last three verses clarify that attaining the ultimate path permanently crosses the violent currents. The meaning of the four streams is explained in the previous eighth and ninth volumes, etc. Ordinary beings cross the stream of desire (yu bao liu, torrent of desire) through right faith. The following three sentences all refer to those still learning crossing the remaining three violent currents. And it shows those who can realize the first abiding path, which means the path to realizing cessation. The twenty-two places are explained extensively in the Hearer's Ground below.
Tenth. In the four verses on greed, the first verse is a question, the next verse is an answer, the next is a conclusion, and the last clarifies the antidote. There are four explanations in the commentary, the first explaining the first verse. 'How does it moisten life' (yun he run sheng xia), explaining the second verse. 'Or with the strength of body and hands' (huo you shen shou li xia), explaining the third verse. 'Also, there are ascetics' (you you sha men xia), explaining the fourth verse. 'The Nigrodha tree reveals the name of the water that moistens life, that which can moisten itself is precisely the seed element' (nuo qu tuo shu xian suo run sheng shui ming neng run zi zhe ji shi nai zhi zhong zi jie xing zhe), revealing what moistens life, such as initial thought, etc., because it arises from this seed element. It means
諾瞿陀。從自根生。風吹鳥銜子墮岐孔。又生多樹根。依岐孔展轉後生。由本水潤。展轉樹生。水名共緣故。貪恚等法以潤愛而為共緣。各自種子而為別緣 摩魯迦條者。藤葛之類。此喻諸欲。舊云摩婁迦子。六種別欲。猶如林樹。貪能纏繞故喻藤葛 略義中。于諸欲中二種別縛者。論文自釋。名為別縛。各別種生。名不共因。皆由愛潤。名為共緣 斷方便勝利者。第四行頌中上半頌。了無常性已。不起貪著。名斷方便。後半頌即便棄捨。終無有退。名斷勝利 若貪若欣乃至愛品者。六別欲中。所生愛恚品。如前應知 耽著。即是第六于外五塵之尋思也。
第十一。作有五頌中。初一頌問。餘四頌答。釋中初釋問頌。第二 又顯如來依第一義下。釋初答頌 由此顯示學與無學下。釋第二答頌。若未離欲。為度欲流。運足動手。發勤精進。名未極底。若已離欲。名得源底。庸預進斷上分諸結。不運手動足。勤加精進。名非身份 此即顯示諸婆羅門下。釋第三答頌 得靜慮者永斷一切下。釋第四答頌。
第十二段。四行半頌。劬勞中。有三問答。初呼佛為苾芻。已度暴流耶。第二問得涅槃滅定。已度暴流耶。佛告言。如是。第三一頌。問有二。乘前初問。汝今已度暴流。猶如河等。乘前第二問。如何無攀無住
【現代漢語翻譯】 現代漢語譯本 諾瞿陀（Nogodha，樹名）。從自身生出根莖。風吹鳥銜種子，掉落在山間的孔隙中。又生長出許多樹根，依靠山間的孔隙蔓延生長。由原本的水源滋潤，不斷生長成樹木。水源是共同的因緣，所以貪、嗔等法以愛為滋潤，是共同的因緣，各自的種子是不同的因緣。 摩魯迦條（Marukata，藤蔓）。是藤葛之類的植物。這比喻各種慾望。舊譯為摩婁迦子，指六種不同的慾望，就像森林中的樹木。貪能纏繞，所以比喻為藤葛。 略義中，對於各種慾望中兩種不同的束縛，論文中自己解釋說，稱為不同的束縛，各自產生。稱為不共同的因。都由愛來滋潤，稱為共同的因緣。 斷方便勝利，在第四行頌的上半頌中，瞭解了無常的性質后，不生起貪著，稱為斷方便。後半頌說，即便捨棄，最終也不會退轉，稱為斷勝利。 若貪若欣乃至愛品，在六種不同的慾望中，所產生的愛和嗔，應該像前面所說的那樣理解。 耽著，就是第六種，對外在五塵的尋思。
第十一部分，作有五頌中，最初一頌是提問，其餘四頌是回答。解釋中，首先解釋提問的頌，第二，又顯示如來依第一義下，解釋最初回答的頌。由此顯示學與無學下，解釋第二個回答的頌。如果還沒有離開慾望，爲了度過慾望的河流，運用雙腳和雙手，發起勤奮精進，稱為未極底（未到達彼岸）。如果已經離開了慾望，稱為得源底（到達源頭）。庸預進斷上分諸結，不運用手動腳，勤加精進，稱為非身份。 此即顯示諸婆羅門下，解釋第三個回答的頌。得靜慮者永斷一切下，解釋第四個回答的頌。
第十二段，四行半頌。劬勞中，有三個問答。首先稱呼佛為苾芻（Bhiksu，比丘），已經度過暴流了嗎？第二個問題是，得到涅槃滅定，已經度過暴流了嗎？佛回答說，是的。第三，一頌，有兩個問題。承接前面的第一個問題，你現在已經度過暴流，就像河流一樣。承接前面的第二個問題，如何做到無攀無住？
【English Translation】 English version Nogodha (tree name). It grows from its own roots. The wind blows and birds carry the seeds, which fall into the crevices of the mountains. Many roots grow again, spreading and growing by relying on the crevices of the mountains. It is nourished by the original water source, and continuously grows into trees. The water source is a common cause, so greed, hatred, and other dharmas are nourished by love, which is a common cause, and each seed is a different cause. Marukata (vine). It is a plant like rattan. This is a metaphor for various desires. The old translation is Marukata seeds, referring to six different desires, like trees in a forest. Greed can entangle, so it is compared to rattan. In the brief meaning, regarding the two different bonds in various desires, the treatise itself explains that they are called different bonds, each produced separately. They are called uncommon causes. All are nourished by love, called common causes. The victory of the means of cutting off, in the first half of the fourth line of the verse, after understanding the nature of impermanence, not arising greed, is called the means of cutting off. The second half of the verse says that even if one abandons, one will ultimately not regress, called the victory of cutting off. If greed or joy, even love, in the six different desires, the love and hatred produced should be understood as mentioned before. Attachment is the sixth, the thinking about the external five dusts.
In the eleventh part, in the five verses made, the first verse is a question, and the remaining four verses are answers. In the explanation, first explain the verse of the question, second, and also show that the Tathagata relies on the first meaning below, explain the first verse of the answer. From this, it shows that learning and non-learning below, explain the second verse of the answer. If one has not yet left desire, in order to cross the river of desire, using feet and hands, initiating diligent effort, it is called not reaching the bottom (not reaching the other shore). If one has already left desire, it is called reaching the source (reaching the source). Vainly advancing to cut off the upper knots, not using hands and feet, diligently adding effort, it is called not the body part. This shows that the Brahmins below, explain the third verse of the answer. Those who attain dhyana will forever cut off everything below, explain the fourth verse of the answer.
In the twelfth section, four and a half verses. In exertion, there are three questions and answers. First, call the Buddha Bhiksu (monk), have you crossed the torrent? The second question is, having attained Nirvana extinction, have you crossed the torrent? The Buddha replied, yes. Third, one verse, there are two questions. Continuing the first question, you have now crossed the torrent, like a river. Continuing the second question, how to achieve non-clinging and non-dwelling?
。已度暴流 餘二頌半答中。初一頌半。答有暴流尚未能度。后之一頌。答彼二問。然後兩句。以本經是應頌偈故。其文易了。略指令知 祇焰者。應頌也。此長行中有三。初指無攀無住義 次世尊依昔示現修習下。總釋頌意。未對下坐。斷非方便。邪取精進時。有彼劬勞乃至漂溺。菩提坐下。于邪精進。得斷遍知。便舍劬勞乃至漂溺 第三此中顯示修苦行時下。釋前兩答。初答初問。已度暴流。猶如河等。第二云何復依涅槃等。第三問無攀無住已度暴流 非方便者。昵健陀所。日食麻麥。邪自苦行也 嗢達洛迦者。是猛盛義。舊云郁頭藍子。于彼修非想定 阿羅荼者。是逢過義。即舊云阿藍迦藍也。于彼所修無所有處定。即顯苦行在樂行前 此中四義舍劬勞等者。謂復於後時坐菩提坐下。為第一句。舍劬勞 所有善法遂得增長。是第二舍勞 如如善法既增長下。第三舍住 既由如是不知足下。第四舍標。故言如次 還復止住下地生因者。即對法雲。頗有聖弟子。已離色界欲。得無色界寂靜解脫定。後生色界耶。答曰有。謂得滅盡定。退生色界中。即此是。此頌意說。外道有劬勞等。我世尊已離生死等。證涅槃者。定已離彼故。若聖退者。有劬勞等。不退聖者。定已離之。
第十三段。得義伽陀中。一頌半問。
一頌半答。善見。善知。善鑒。善達。以四諦智。如次應知。
第十四段。諸行無常下。有四十四頌。釋論議中。分為二十七段。辨揚深理故名論議。釋初頌中。文有四。初釋初總句。有非恒有。無非恒無。故生與滅。皆是無常。無常之言。通總三世及別過去 第二若過去生過去所得下。如次釋第一無常。第二句有生滅法。過去世已生滅名無常法。未來世當生可滅。名有生法。現在世現生將滅故。名有滅法。三世諸行。皆有滅法 第三若彼諸蘊在於未來下。釋第三句 若諸有情下。釋第四句。苦因滅故當生解脫。說之為樂。粗重息故。現安樂住說之為樂。
略義之中。有九對。釋初六複次。如次配諸行及彼寂樂。無為法名遍知者。所證從能證道為名也。諸有為行觀起無愿。不見我故。即觀無空。故空無愿。觀諸行起 聖諦現觀相違二法斷所依處言二法者。一隨順戲論。謂四見。或苦諦下一切煩惱 二怖無戲論。謂我見。或滅諦下一切煩惱。此二法與現觀相違。今顯二法斷所依處。即苦滅諦。所知無倒性。次上半頌。所證無倒性。即下半頌。外道執世間常。謗涅槃樂故。名不共也。
第二段頌中。第一句。是道諦與滅諦為跡。第三句由道諦證滅諦。第二句集諦為苦諦因跡。第四句由有集諦。常受苦諦
【現代漢語翻譯】 現代漢語譯本 一頌半答。善見（Sudarshana，美好的見解）。善知（Sujnana，美好的知識）。善鑒（Sudarsana，美好的觀察）。善達（Suprativedha，美好的通達）。以四諦智（catu-arya-satya-jnana，關於四聖諦的智慧），如其次第應當瞭解。
第十四段。『諸行無常』（sabbe sankhara anicca，一切行皆無常）以下，有四十四頌。在釋論議中，分為二十七段。辨明揚顯深刻的道理，所以叫做論議。解釋初頌中，文有四部分。首先解釋初總句。不是恒常存在的，就不是恒常沒有的。所以生起和滅去，都是無常的。『無常』這個詞，通用於總括三世以及特別指過去世。第二，『若過去生過去所得』以下，依次解釋第一句『無常』。第二句『有生滅法』。過去世已經生起滅去的，叫做無常法。未來世將要生起可以滅去的，叫做有生法。現在世正在生起將要滅去的，所以叫做有滅法。三世諸行，都有滅法。第三，『若彼諸蘊在於未來』以下，解釋第三句。『若諸有情』以下，解釋第四句。苦因滅盡的緣故，將要得到解脫，說這是快樂。粗重煩惱止息的緣故，現在安樂地住著，說這是快樂。
略義之中，有九對。解釋最初的六對。依次將『諸行』和『彼寂樂』相配。無為法（asamskrta-dharma，非因緣造作之法）名為『遍知者』（parijnata，完全知曉者）所證得，從能證之道而得名。觀察諸有為行（samkhata-dharma，因緣造作之法）的生起而生起無愿。因為不見我的緣故，就觀察到空無。所以空和無愿，是觀察諸行生起。聖諦（arya-satya，高貴的真理）現觀（abhisamaya，如實知見）相違背的兩種法，是斷除所依賴之處。所說的兩種法，第一是隨順戲論，指四種見解，或者苦諦（duhkha-satya，關於苦的真理）下的一切煩惱。第二是怖畏無戲論，指我見，或者滅諦（nirodha-satya，關於滅的真理）下的一切煩惱。這兩種法與現觀相違背。現在顯示這兩種法斷除所依賴之處，就是苦諦和滅諦。所知的沒有顛倒的性質。其次是上半頌，所證得的沒有顛倒的性質，就是下半頌。外道執著世間是常，誹謗涅槃（nirvana，寂滅）的快樂，所以叫做不共。
第二段頌中。第一句，是道諦（marga-satya，關於道的真理）與滅諦作為跡象。第三句由道諦證得滅諦。第二句集諦（samudaya-satya，關於集（苦之因）的真理）是苦諦的因和跡象。第四句因為有集諦，所以常常感受苦諦。
【English Translation】 English version A verse and a half of answers. 'Well-seen' (Sudarshana, beautiful view). 'Well-known' (Sujnana, beautiful knowledge). 'Well-observed' (Sudarsana, beautiful observation). 'Well-penetrated' (Suprativedha, beautiful penetration). With the wisdom of the Four Noble Truths (catu-arya-satya-jnana, wisdom concerning the four noble truths), one should understand in due order.
Section 14. Following 'All conditioned things are impermanent' (sabbe sankhara anicca, all conditioned things are impermanent), there are forty-four verses. In the commentary, they are divided into twenty-seven sections. Because they distinguish and proclaim profound principles, they are called discussions. In explaining the initial verse, there are four parts. First, explain the initial general statement. What is not constant in existence is not constantly non-existent. Therefore, arising and ceasing are both impermanent. The term 'impermanent' applies generally to the three times and specifically to the past. Second, 'If past arising, past attainment' below, explains the first 'impermanent' in order. The second phrase 'having arising and ceasing dharmas'. What has already arisen and ceased in the past is called impermanent dharma. What will arise and can cease in the future is called having arising dharma. What is currently arising and will cease in the present is called having ceasing dharma. All conditioned things in the three times have ceasing dharma. Third, 'If those aggregates are in the future' below, explains the third phrase. 'If all sentient beings' below, explains the fourth phrase. Because the cause of suffering is extinguished, one will attain liberation, which is said to be happiness. Because coarse and heavy afflictions are ceased, one dwells in present happiness, which is said to be happiness.
In the concise meaning, there are nine pairs. Explain the initial six pairs. Match 'all conditioned things' and 'that peaceful bliss' in order. Unconditioned dharma (asamskrta-dharma, dharma not created by conditions) is attained by the one called 'fully knowing' (parijnata, one who fully knows), named after the path that enables attainment. Observing the arising of all conditioned things (samkhata-dharma, dharma created by conditions) gives rise to no desire. Because one does not see self, one observes emptiness. Therefore, emptiness and no desire are observing the arising of all conditioned things. The two dharmas that contradict the direct realization (abhisamaya, seeing things as they truly are) of the Noble Truths (arya-satya, noble truths) are the places where severance depends. The two dharmas mentioned are: first, following after proliferation, referring to the four views, or all afflictions under the Truth of Suffering (duhkha-satya, truth of suffering); second, fearing non-proliferation, referring to the view of self, or all afflictions under the Truth of Cessation (nirodha-satya, truth of cessation). These two dharmas contradict direct realization. Now it is shown that the places where these two dharmas are severed are the Truth of Suffering and the Truth of Cessation. The nature of what is known is without inversion. Next is the first half of the verse, the nature of what is attained is without inversion, which is the second half of the verse. Externalists cling to the world as permanent and slander the bliss of Nirvana (nirvana, extinguishment), so it is called uncommon.
In the second verse. The first phrase is the Truth of the Path (marga-satya, truth of the path) and the Truth of Cessation as signs. The third phrase is that the Truth of Cessation is attained by the Truth of the Path. The second phrase is that the Truth of Origin (samudaya-satya, truth of the origin of suffering) is the cause and sign of the Truth of Suffering. The fourth phrase is that because there is the Truth of Origin, one constantly experiences the Truth of Suffering.
若善修習此無縱逸等者。謂修道諦諸有學者。於過去世已死之時。未習道故。可由不調善死。現在未來。由習道故。不由不調善死。諸阿羅漢。未來無死。亦名不由調善及不調善死。縱逸翻此。
略義中。處非處性。善惡因果。順相生故 自業所作。非他作及無因故 師于弟子作所應作。教誡法故 諸弟子等自所作義。依于師授修斷法故 謂能順惡戒穴戒因緣者。能發惡身語。名惡戒因緣。即舊所云惡尸羅也。污惡善戒故名惡戒。非戒體惡。犯諸善戒之根本。名穴戒因緣。即是不正相 不正相者。即不正思惟。及煩惱等。略中四義。配上亦爾。釋此頌中。唯解上半。
第五段文中。分有二。初釋上三句。次釋第四句。釋初文中。初以八種觀。觀諸有情業業果報。后釋第四句。初中復二。初別明八觀。后如是戒善男子下。結為四行。初行第二行。如次各攝三。第三第四行。如次各攝一。
其略義中。明善惡果。並得果處。名如理思。業業果報。乃至止止此諸惡業。終不應為等。名如理思。為先之法隨。諸法行。
第十九卷
釋第十四論議中。有二十七段。上已釋五段。此卷二十二段。四語之中。初語總標。后三別釋 善說善言善論者。善說是總。后二是別。說體名善言。說義名善論。
【現代漢語翻譯】 現代漢語譯本：如果能夠很好地修習這種不放逸等法，指的是修習道諦的那些有學之人（Siksa，還在學習的修行者）。他們在過去世死亡的時候，因為沒有修習道，所以可能會因為不調順而死亡。現在和未來，因為修習了道，就不會因為不調順而死亡。而那些阿羅漢（Arhat，已證悟的聖者），未來不會再有死亡，也可以說不是由於調順或不調順而死亡。放逸則與此相反。
在略義中，處非處性（sthāna-asthāna-jñāna，知曉因果關係的能力），善惡因果，是順著相互生起的關係而產生的。自己的業所造作的，不是他人所作，也不是沒有原因的。師父對於弟子，要做應該做的事情，教誡佛法。諸位弟子等，自己所作的意義，是依靠師父傳授的修斷之法。能夠順著惡戒、穴戒因緣的，能夠引發惡身語（不善的身語行為），稱為惡戒因緣，也就是舊時所說的惡尸羅（dus-sila，惡戒）。因為玷污了善良的戒律，所以稱為惡戒，並非戒體本身是惡的。觸犯各種善良戒律的根本，稱為穴戒因緣，也就是不正相（ayonisomanasikara，不如理作意）。不正相，就是不正思惟以及煩惱等。略義中的四種意義，與上面的內容相配也是如此。解釋這首偈頌中，只解釋了上半部分。
第五段文中，分為兩部分。首先解釋前三句，然後解釋第四句。在解釋前三句的部分中，首先用八種觀察，觀察諸位有情（sattva，眾生）的業和業的果報。然後解釋第四句。在最初的部分中，又分為兩部分。首先分別說明八種觀察，然後在『如是戒善男子』之後，總結為四行。第一行和第二行，依次各自包含三種觀察。第三行和第四行，依次各自包含一種觀察。
在它的略義中，闡明善惡的果報，以及得到果報的地方，稱為如理思（yoniso manasikara，如理作意）。業、業的果報，乃至停止、停止這些惡業，最終不應該做等等，稱為如理思。作為先導的法隨，諸法隨之而行。
第十九卷
解釋第十四論議中，有二十七段。上面已經解釋了五段，這一卷解釋二十二段。四語之中，第一句話是總的標示，後面三句是分別解釋。善說、善言、善論，善說是總的，後面兩個是分別的。說的本體稱為善言，說的意義稱為善論。
【English Translation】 English version: If one can well cultivate this non-negligence and so on, it refers to those learners (Siksa) who are cultivating the Path Truth (Marga-satya). When they died in the past, because they had not cultivated the Path, they might have died due to non-harmony. Now and in the future, because they have cultivated the Path, they will not die due to non-harmony. As for those Arhats (Arhat, enlightened saints), they will have no death in the future, and it can also be said that they do not die due to harmony or non-harmony. Negligence is the opposite of this.
In the brief meaning, the nature of what is and is not (sthāna-asthāna-jñāna, the ability to know the relationship between cause and effect), the cause and effect of good and evil, arise in accordance with the relationship of mutual arising. What is created by one's own karma is not created by others, nor is it without cause. The teacher should do what should be done for the disciples, teaching the Dharma. The meaning of what the disciples do themselves relies on the methods of cultivation and cessation taught by the teacher. Those who can follow the causes and conditions of evil precepts and hole precepts can cause evil body and speech (unwholesome bodily and verbal actions), which are called the causes and conditions of evil precepts, which is the evil sila (dus-sila, evil precepts) mentioned in the old texts. Because it defiles the good precepts, it is called evil precepts, not that the precept body itself is evil. The root of violating all good precepts is called the cause and condition of hole precepts, which is improper attention (ayonisomanasikara). Improper attention is improper thinking and afflictions. The four meanings in the brief meaning are also matched with the above content. In explaining this verse, only the first half is explained.
The fifth paragraph is divided into two parts. First, explain the first three sentences, and then explain the fourth sentence. In the part explaining the first three sentences, first use eight kinds of observations to observe the karma and karmic retribution of all sentient beings (sattva). Then explain the fourth sentence. In the initial part, it is divided into two parts. First, explain the eight kinds of observations separately, and then after 'Thus, a virtuous man of precepts', summarize it into four lines. The first and second lines each contain three observations in order. The third and fourth lines each contain one observation in order.
In its brief meaning, clarifying the retribution of good and evil, and the place where the retribution is obtained, is called proper thought (yoniso manasikara). Karma, karmic retribution, and even stopping, stopping these evil deeds, should never be done, etc., is called proper thought. The Dharma that leads the way, all Dharmas follow.
Volume 19
In explaining the fourteenth discussion, there are twenty-seven paragraphs. The above has explained five paragraphs, and this volume explains twenty-two paragraphs. Among the four words, the first sentence is a general indication, and the last three sentences are explained separately. Good speech, good words, and good arguments, good speech is general, and the latter two are separate. The body of speech is called good words, and the meaning of speech is called good arguments.
善言善論。皆有善說三相。善說三相。或別配后三句。或隨所應。通后三句。然此舉世間愛語諦語。返顯出世二語。以頌初標皆聖語故。其愛語。四十三說。愛語有三。謂慰喻。慶悅。及勝益語。廣如彼說 第二頌中。由行信等五種善事。得三種果 獲正信者。信也 恥居家者。慚也。受持戒者。戒也 得衣服等者。施也 所有正法等者。法也。此釋初句 彼既成就下。釋下三句。初名譽果。即第二句也。次解脫果 證解脫處清凈諸天眾同分中。無漏名清凈。聖自在名天。此釋第三句。后得生天果。釋第四句。
第三頌中分三。初釋初句。次諸惡行所應速遠離下。釋第二第三句。諸不善果名惡外道。無利諸邪苦行。名無義因。能遠舍故 第三。若於增上四聖諦等下。釋第四句 略義。先聞正法如理思惟。是初句 法隨法行。是第二第三句 得勝利果。是第四句。
第四頌中。有三複次。第二云所有飲食言說遊行者。此三如次。是頌三處無染。然處無相住。猶有餘苦隨逐。不名極圓滿。或為自利。飲食遊行無染。或為利他。言說遊行不動。遊行之言通上二利。處無相住。如泛清池。余苦隨逐。名厭泥時生死之海 又慧解脫。有學身證。及俱解脫。如次三處者。由此三人煩惱障盡定障未盡故。非煩惱二障俱離
【現代漢語翻譯】 現代漢語譯本 善言善論，都具有善說（Suvacana）的三種特徵。善說的三種特徵，或者分別對應後面的三句話，或者根據情況，貫通後面的三句話。這裡所說的世間的愛語和諦語，反過來彰顯了出世間的兩種語言，因為偈頌一開始就標明都是聖人的語言。其中的愛語，在四十三種說法中提到，愛語有三種，即安慰、慶賀和增益的語言，詳細內容如彼處所說。第二頌中，通過實行信心等五種善事，得到三種果報。獲得正信的人，是信（Śrāddha）的果報；以居家為恥的人，是慚（Hrī）的果報；受持戒律的人，是戒（Śīla）的果報；得到衣服等物品的人，是施（Dāna）的果報；所有正法等，是法（Dharma）的果報。這是對第一句的解釋。『彼既成就』以下，解釋後面的三句。首先是名譽的果報，即第二句所說的。其次是解脫的果報，證得解脫之處，在清凈諸天眾同分中。無漏稱為清凈，聖自在稱為天。這是對第三句的解釋。最後是得到生天的果報，解釋第四句。 第三頌分為三部分。首先解釋第一句。其次，『諸惡行所應速遠離』以下，解釋第二句和第三句。各種不善的果報稱為惡外道，沒有利益的各種邪苦行，稱為無義之因，因為能夠遠離它們。第三，『若於增上四聖諦等』以下，解釋第四句。簡略的意義是，首先聽聞正法，如理思維，這是第一句。法隨法行，這是第二句和第三句。得到勝利的果報，這是第四句。 第四頌中，有三重複述。第二重複述說『所有飲食言說』等，這三者依次對應偈頌中的三個方面，沒有染污。然而，安住于處無相，仍然有剩餘的痛苦跟隨，不能稱為極圓滿。或者爲了自利，飲食等沒有染污；或者爲了利他，言說等不動搖。『**』這個詞語涵蓋了上述兩種利益。安住于處無相，就像漂浮在清澈的池塘中，剩餘的痛苦跟隨，就像厭惡泥濘時身處生死之海。另外，慧解脫（Prajñāvimukta）、有學身證（Śaikṣa kāyasākṣin）以及俱解脫（Ubhayatobhāga-vimukta），依次對應三個方面，因為這三種人煩惱障已經斷盡，但定障尚未斷盡，所以不是煩惱障和定障都已斷離。
【English Translation】 English version Good words and good arguments all possess the three characteristics of 'good speech' (Suvacana). These three characteristics either correspond separately to the following three phrases or, as appropriate, encompass all three. Here, the worldly loving speech and truthful speech serve to highlight the two supramundane types of speech, as the verse initially indicates that all are the words of the noble ones. Among these, 'loving speech' is mentioned in forty-three contexts, having three aspects: words of comfort, congratulation, and beneficial increase, as detailed elsewhere. In the second verse, through the practice of five virtuous deeds such as faith, one obtains three kinds of results. One who attains right faith is the result of faith (Śrāddha); one who is ashamed of household life is the result of shame (Hrī); one who upholds precepts is the result of precepts (Śīla); one who obtains clothing and other items is the result of generosity (Dāna); and all righteous dharmas are the result of Dharma (Dharma). This explains the first phrase. 'Having accomplished these' and so on, explains the following three phrases. First is the result of fame, which is the second phrase. Next is the result of liberation, attaining the place of liberation, among the pure assemblies of gods. 'Without outflows' is called purity, and 'holy self-mastery' is called god. This explains the third phrase. Finally, obtaining the result of being born in heaven explains the fourth phrase. The third verse is divided into three parts. First, it explains the first phrase. Second, 'All evil deeds should be quickly abandoned' and so on, explains the second and third phrases. Various unwholesome results are called evil outsiders, and various unprofitable and misguided ascetic practices are called meaningless causes, because one can abandon them. Third, 'If regarding the supreme Four Noble Truths' and so on, explains the fourth phrase. The concise meaning is that first, hearing the right Dharma and contemplating it properly is the first phrase. Practicing Dharma in accordance with Dharma is the second and third phrases. Obtaining the result of victory is the fourth phrase. In the fourth verse, there are three reiterations. The second reiteration says 'All food, speech' and so on; these three correspond in order to the three aspects in the verse, without defilement. However, abiding in the signless realm still has residual suffering following, and cannot be called perfectly complete. Either for one's own benefit, food and so on are without defilement; or for the benefit of others, speech and so on are unwavering. The term '**' encompasses the above two benefits. Abiding in the signless realm is like floating in a clear pond, with residual suffering following, like being in the ocean of birth and death when loathing mud. Furthermore, 'liberation by wisdom' (Prajñāvimukta), 'body witness with training' (Śaikṣa kāyasākṣin), and 'liberated in both ways' (Ubhayatobhāga-vimukta) correspond in order to three aspects, because these three types of people have exhausted the obscuration of afflictions but have not exhausted the obscuration of meditative absorption, so they have not separated from both the obscuration of afflictions and the obscuration of meditative absorption.
故說如次。
略義中。離三界欲于佛聖旨猶有餘依。即諸無學。名為智者。離欲界貪。勝進道攝。即第四句。名為不動已離欲貪。起勝進道故。或第二向並果。及第三向。為離欲貪。起勝進道故。其不還果如泛清池 又顯解脫等持智慧三勝利者。諸解脫觀。觀光明遠離定障故。成無染等持。觀空非我。不動智慧照斷。若泛清池。
又顯心慧學所得果者。心學果名不動。慧學果如泛池。心慧二學。如空無染。或如次第。心慧學果。如空無染。心學如天帝幢。慧學如泛清池。
第五段。有五頌中分二。初四異生。后一聖者。聖者具見佛之法化故。名法見。其異生中初一。欲貪邪分別者。第二天眼不定者。第三肉眼不定者。第四內外俱障。都不能見。金剛般若云。若以色見我。以音聲尋我。彼生癡邪見。不能當見我者。即此異生前四所攝。彼后二乘。雖達諦理。未證法身。亦不能知佛色身等。非第一義。不名能見內外二身。
第六段。一頌中有四。初釋初句 第二。若有已度五暴流下。釋第二句。定俱愛味。名有染時。然有於此染愛味中。執為己有。我能愛味。于定愛味。堅執不捨。此後染心。染前自心愛定之取。此後能愛於前所愛。名為貪染。因此愛故。當來苦生。亦名為染。此生煩惱。非定煩
【現代漢語翻譯】 現代漢語譯本：因此像這樣解說次第。
在略義中，對於佛的聖旨來說，那些已經脫離三界慾望但仍有殘餘依賴的人（即諸無學），被稱為智者。脫離欲界貪慾，屬於勝進道所攝的階段（即第四句），被稱為『不動』，因為他們已經脫離了欲貪，開始修習勝進道。或者指第二向和果位，以及第三向，因為他們爲了脫離欲貪而修習勝進道。其不還果就像在清澈的池塘中泛舟一樣。
又顯示了解脫、等持、智慧這三種勝利：諸解脫觀，因為觀察光明而遠離了定的障礙，成就了無染的等持；觀察空和非我，不動的智慧照亮並斷除（煩惱），就像在清澈的池塘中泛舟一樣。
又顯示了心學和慧學所獲得的果：心學的果被稱為『不動』，慧學的果就像在池塘中泛舟。心學和慧學二者，就像天空一樣無染，或者像次第一樣。心學和慧學的果，就像天空一樣無染，心學就像天帝的幢幡，慧學就像在清澈的池塘中泛舟。
第五段，在五頌中分為兩部分。前四頌是關於異生（凡夫），后一頌是關於聖者。聖者因為具足見到了佛的法化，所以被稱為法見。在異生中，第一種是具有欲貪和邪分別的人；第二種是具有天眼但不穩定的人；第三種是具有肉眼但不穩定的人；第四種是內外都被遮蔽，都不能見到。正如《金剛般若經》所說：『若以色見我，以音聲尋我，彼人行邪道，不能見如來。』這裡所說的異生就屬於前面四種情況所攝。那些後來的二乘（聲聞乘和緣覺乘），雖然通達了真諦，但沒有證得法身，也不能瞭解佛的色身等，這不是第一義，不能被稱為能見到內外二身。
第六段，一頌中有四句。首先解釋第一句；第二，如果有人已經度過了五暴流（five violent currents）之下，解釋第二句。定俱愛味，名為有染時。然而有人對於這種染愛味中，執著認為是自己所有，『我能愛味』，對於定的愛味，堅執不捨。這種後起的染心，染著先前自己愛定的執取。這種後起的能愛，對於先前所愛的，名為貪染。因為這種愛的原因，當來會產生痛苦，也稱為染。這種產生煩惱，不是定的煩惱。
【English Translation】 English version: Therefore, the explanation proceeds in this order.
In the concise meaning, those who have detached from the desires of the Three Realms (Trailokya) but still have residual dependence on the Buddha's teachings (i.e., the non-learners, Arhats) are called 'wise ones'. Detachment from desire-realm greed, belonging to the progressive path (Adhimoksha-marga), i.e., the fourth phrase, is called 'immovable' (不動, Adbhuta), because they have detached from desire-greed and begun to practice the progressive path. Or it refers to the second stage (Sakrdagamin) and its fruition, as well as the third stage (Anagamin), because they practice the progressive path to detach from desire-greed. Their non-returning fruition (Anagami-phala) is like floating on a clear pond.
It also reveals the three victories of liberation (vimoksha), concentration (samadhi), and wisdom (prajna): The various contemplations on liberation, because they observe light and are far from the hindrances to concentration, achieve undefiled concentration; observing emptiness (shunyata) and non-self (anatman), immovable wisdom illuminates and cuts off (afflictions), just like floating on a clear pond.
It also reveals the fruits obtained from the studies of mind (citta) and wisdom (prajna): The fruit of the study of mind is called 'immovable', and the fruit of the study of wisdom is like floating on a pond. The two studies of mind and wisdom are like the sky, undefiled, or like the order. The fruits of the studies of mind and wisdom are like the sky, undefiled; the study of mind is like the banner of Indra (天帝幢, Indra-dhvaja), and the study of wisdom is like floating on a clear pond.
The fifth section, in the five verses, is divided into two parts. The first four verses are about ordinary beings (prthagjana), and the last verse is about noble ones (arya). Noble ones are called 'Dharma-seers' (法見, Dharma-darshana) because they fully see the Dharma-kaya of the Buddha. Among the ordinary beings, the first is one who has desire-greed and wrong discriminations; the second is one who has the divine eye (天眼, Divyacaksu) but it is unstable; the third is one who has the physical eye (肉眼, Mamsa-caksu) but it is unstable; the fourth is one who is obstructed both internally and externally and cannot see at all. As the Diamond Sutra (金剛般若, Vajracchedika Prajnaparamita Sutra) says: 'If one sees me through form, or seeks me through sound, that person walks a false path and cannot see the Tathagata.' The ordinary beings mentioned here are included in the first four cases. Those later Two Vehicles (聲聞乘和緣覺乘, Sravakayana and Pratyekabuddhayana), although they have understood the truth, have not attained the Dharma-kaya and cannot understand the Buddha's Rupakaya (色身, physical body) etc. This is not the ultimate meaning and cannot be called seeing the internal and external bodies.
The sixth section, in one verse, has four lines. First, it explains the first line; second, 'If one has already crossed below the five violent currents (五暴流, pañca oghāḥ)', explains the second line. The delight in concentration (定俱愛味, Samadhi-sahagata-asvada) is called 'having defilement' (有染時, Saraga). However, some people, in this defiled delight, cling to it as their own, 'I can delight in it', and stubbornly refuse to let go of the delight in concentration. This later defiled mind taints the previous clinging to the love of concentration. This later ability to love, towards the previously loved, is called greed and defilement (貪染, Raga). Because of this love, suffering will arise in the future, which is also called defilement. This arising of afflictions is not the affliction of concentration.
惱。故說招生。此即第六暴流之相 第三。若染自取于所染心下。釋第三句。若染自取者。是后染心。于所染心者。是前定心。謂由后染心。于次前所染心。能不隨順。而生愛染。發起功用。攝受一處。令不流散。為遮止染。修第六意暴流之對治作意故。此能染心現在亦無。能染污于相應之心。即所不染相應之心。自性凈故。名無染污心。此中意說。于所染心不隨功用故。離縛所緣無有染污。于無染心故。離縛相應二縛離故。當苦不生亦名無染。以重緣貪能潤生故 第四若有于彼隨作功用下。釋第四句。
第七段。城者內以攝持。外有捍禦。內攝四法。外御信解。故喻城 相應善法二種心城者。一善說法。二毗奈耶。
釋第八一頌中分三。初釋初二句 第二。彼於此定正安住時下。釋第三句。不生愛味無所依止也 第三。段由如是正方便故下。釋第四句。
略義中。四種擾亂者。第一即初二句。第二第三即第三句。第四即第四句。
第九段。一頌釋中有四。初釋初句 第二又佛示現內寂靜樂下。釋第二第三句 第三如因其㲉卵生雞等下。釋第四句 第四此中差別下。重釋舍有行義。初句明得差別。后三明舍差別 俱舍者。㲉藏義。得菩提后。與未得前。色身相似。名曰等生。少相似故。餘四
【現代漢語翻譯】 現代漢語譯本：惱。故說招生。此即第六暴流之相 第三。若染自取于所染心下。釋第三句。若染自取者。是后染心。于所染心者。是前定心。謂由后染心。于次前所染心。能不隨順。而生愛染。發起功用。攝受一處。令不流散。為遮止染。修第六意暴流之對治作意故。此能染心現在亦無。能染污于相應之心。即所不染相應之心。自性凈故。名無染污心。此中意說。于所染心不隨功用故。離縛所緣無有染污。于無染心故。離縛相應二縛離故。當苦不生亦名無染。以重緣貪能潤生故 第四若有于彼隨作功用下。釋第四句。
第七段。城者內以攝持。外有捍禦。內攝四法。外御信解。故喻城 相應善法二種心城者。一善說法。二毗奈耶（Vinaya，戒律）。
釋第八一頌中分三。初釋初二句 第二。彼於此定正安住時下。釋第三句。不生愛味無所依止也 第三。段由如是正方便故下。釋第四句。
略義中。四種擾亂者。第一即初二句。第二第三即第三句。第四即第四句。
第九段。一頌釋中有四。初釋初句 第二又佛示現內寂靜樂下。釋第二第三句 第三如因其㲉卵生雞等下。釋第四句 第四此中差別下。重釋舍有行義。初句明得差別。后三明舍差別 俱舍（Kosha，藏）：㲉藏義。得菩提后。與未得前。色身相似。名曰等生。少相似故。餘四
【English Translation】 English version: 'Disturbance'. Therefore, it is said to attract students. This is the characteristic of the sixth flood. Third. 'If defilement is taken from the defiled mind'. Explaining the third sentence. 'If defilement is taken', it refers to the subsequent defiled mind. 'From the defiled mind', it refers to the preceding fixed mind. It means that due to the subsequent defiled mind, the immediately preceding defiled mind is unable to comply and gives rise to attachment and defilement, initiating function, gathering in one place, preventing it from scattering. To prevent defilement, the sixth mental flood is cultivated as a counteractive effort. This defiling mind is also currently non-existent. It can defile the corresponding mind. That which does not defile the corresponding mind is pure in nature, hence it is called the undefiled mind. The meaning here is that because the defiled mind does not comply with function, there is no defilement apart from the bound object. Because of the undefiled mind, the two bonds of detachment and correspondence are separated. When suffering does not arise, it is also called undefiled. Because repeated attachment can moisten birth. Fourth. 'If there is function performed accordingly'. Explaining the fourth sentence.
Seventh section. A city is one that internally contains and externally defends. Internally it contains four dharmas, externally it defends faith and understanding. Therefore, it is likened to a city. The two kinds of mind-cities that correspond to wholesome dharmas are: first, wholesome teachings; second, the Vinaya (Vinaya, discipline).
Dividing the explanation of the eighth verse into three. First, explaining the first two sentences. Second. 'When he dwells rightly in this samadhi'. Explaining the third sentence. Not giving rise to craving and having no support. Third. 'Section: Because of such right means'. Explaining the fourth sentence.
In the brief meaning, the four kinds of disturbances are: first, the first two sentences; second and third, the third sentence; fourth, the fourth sentence.
Ninth section. There are four explanations in one verse. First, explaining the first sentence. Second. 'Moreover, the Buddha shows inner tranquil joy'. Explaining the second and third sentences. Third. 'Like a chicken born from an egg'. Explaining the fourth sentence. Fourth. 'The difference here'. Re-explaining the meaning of abandoning conditioned existence. The first sentence clarifies the difference in attainment. The latter three clarify the difference in abandonment. Kosha (Kosha, treasury): Meaning of egg-treasury. After attaining Bodhi, the physical body is similar to before attainment, called equal birth, because it is slightly similar. The remaining four.
蘊名身生。與因全別。名不等生 內寂靜樂者。示現獨處林野 及沙門樂者。示現持戒無悔。喜樂二樂為因。心便得定。諸勝定力。能捨二行 壽行者。命行也 有行者。余有漏蘊也。有行寬。命行狹。從寬為論。頌無壽行。此所舍色身生。示現有漏。與前相似。名與前正等。其無漏四蘊名為身生。非所示現舍故與前不等。故二差別。色身如㲉藏。無漏四蘊破㲉而出。如雞等生。差別亦爾 謂佛世尊若不棄捨諸壽行等者。此有二說。佛壽百年。但年八十。舍第五分二十年。為一分壽故。故經多說迦葉佛。人壽二萬歲時出。釋迦人壽百歲時出 二云。釋迦佛大分應壽一百二十歲。四十年為一分。但年八十。舍第三分壽。諸教多言。此洲人壽一百二十五歲。東洲二百五十等。為顯於此得自在故。留身三月。為顯于命得自在故。舍所餘分。然以余分所有福業。施諸弟子。
略義中。及顯棄捨所依因緣者。二樂為因。定自在也。
第十段。一頌有三。初依諸釋。次辨略義。后諸惡者。又初依三界在家出家。次辨略義。后依欲界在家惡者。以釋本頌 不數學者。不此數記括義。
第十一。一頌中分四。初泛釋三求 第二此中欲求有求攝者下。釋初句 第三。若樂沙門及婆羅門下。釋第二。第四。又此一切三門
【現代漢語翻譯】 現代漢語譯本 『蘊名身生』（蘊、名、身三者的產生），與因完全不同。『名』的產生不等同於『生』。內心寂靜快樂的人，示現獨自在林野中修行；以及喜愛沙門（出家修行者）生活的人，示現持戒而無悔，以喜樂和二樂為因，心便能得定。各種殊勝的定力，能夠捨棄二行。『壽行』，指的是壽命的執行。『有行』，指的是剩餘的有漏之蘊。『有行』範圍寬廣，『命行』範圍狹窄，從寬泛的角度來說，頌中沒有提到『壽行』。這裡所捨棄的色身之產生，示現有漏，與之前的情況相似。『名』與之前完全相同。其無漏的四蘊被稱為『身生』，因為不是所示現捨棄的，所以與之前的情況不同。因此，這兩種情況存在差別。色身就像蛋殼，無漏的四蘊破殼而出，就像小雞等出生一樣，差別也是如此。 如果佛世尊不棄捨諸『壽行』等，對此有兩種說法。佛的壽命原本可以活到一百年，但只活到八十年，捨棄了第五部分的二十年，作為一份壽命。因此，經典中多說迦葉佛（Kasyapa Buddha）出現在人類壽命為兩萬歲的時候，而釋迦（Sakyamuni）出現在人類壽命為一百歲的時候。第二種說法是，釋迦佛原本應該活到一百二十歲，四十年為一份，但只活到八十年，捨棄了第三部分的壽命。許多教義都說，此洲的人壽命為一百二十五歲，東洲的人壽命為二百五十歲等。爲了顯示對於壽命的自在，所以留下身體三個月。爲了顯示對於命的自在，所以捨棄剩餘的壽命。然而，將剩餘壽命所帶來的福業，施予諸位弟子。 在略義中，以及顯示棄捨所依因緣的是：以二樂為因，才能獲得定的自在。 第十段。一頌有三種解釋。首先依據各種解釋，其次辨別略義，最後是對於諸惡者的解釋。又，首先依據三界（欲界、色界、無色界）的在家和出家者，其次辨別略義，最後依據欲界的在家惡者，來解釋本頌。『不數學者』，是不在此處進行數學上的記錄和概括。 第十一。一頌中分為四個部分。首先泛泛地解釋三種求（欲求、有求、梵行求），第二，『此中欲求有求攝者下』，解釋第一句。第三，『若樂沙門及婆羅門下』，解釋第二句。第四，『又此一切三門』。
【English Translation】 English version 『Skandha-nama-kaya-utpāda』 (the arising of skandhas, name, and body) is completely different from the cause. The arising of 『nama』 (name) is not the same as 『utpāda』 (arising). Those who are peaceful and joyful within, manifest solitary practice in forests and wilderness; and those who delight in the life of a śrāmaṇa (monk), manifest upholding precepts without regret, with joy and the two joys as the cause, the mind can attain samādhi (concentration). Various superior powers of samādhi can abandon the two conducts. 『Āyu-gati』 (life-conduct) refers to the movement of life. 『Bhava-gati』 (existence-conduct) refers to the remaining contaminated skandhas. 『Bhava-gati』 is broad, while 『ayu-gati』 is narrow. From a broad perspective, the verse does not mention 『ayu-gati』. The arising of the physical body that is abandoned here manifests contamination, similar to the previous situation. 『Nama』 is exactly the same as before. The uncontaminated four skandhas are called 『kaya-utpāda』 (body-arising), because they are not manifested as abandoned, so they are different from the previous situation. Therefore, there is a difference between these two situations. The physical body is like an eggshell, and the uncontaminated four skandhas break out of the shell, just like the birth of a chick, and the difference is the same. If the Bhagavan Buddha did not abandon the 『ayu-gati』 etc., there are two explanations for this. The Buddha's lifespan could have been one hundred years, but he only lived to eighty, abandoning the fifth part of twenty years as one portion of life. Therefore, the scriptures often say that Kasyapa Buddha (Kasyapa Buddha) appeared when human lifespan was 20,000 years, while Sakyamuni (Sakyamuni) appeared when human lifespan was 100 years. The second explanation is that Sakyamuni Buddha should have lived to 120 years, with forty years as one portion, but he only lived to eighty, abandoning the third part of his life. Many teachings say that the lifespan of people in this continent is 125 years, and the lifespan of people in the eastern continent is 250 years, etc. In order to show freedom over life, he left his body for three months. In order to show freedom over life, he abandoned the remaining lifespan. However, he bestowed the merit from the remaining lifespan to his disciples. In the concise meaning, and what shows the cause and condition of abandonment is: with the two joys as the cause, one can attain freedom in samādhi. Section 10. There are three explanations for one verse. First, based on various interpretations, second, distinguishing the concise meaning, and finally, the explanation for the evil ones. Also, first, based on householders and renunciants in the three realms (desire realm, form realm, formless realm), second, distinguishing the concise meaning, and finally, based on evil householders in the desire realm, to explain this verse. 『Non-mathematicians』 means not making mathematical records and summaries here. Section 11. One verse is divided into four parts. First, generally explaining the three cravings (desire-craving, existence-craving, and Brahma-conduct-craving), second, 『Among these, those who are included in desire-craving and existence-craving』, explaining the first sentence. Third, 『If one delights in śrāmaṇas and Brahmins』, explaining the second sentence. Fourth, 『Also, all these three doors』.
攝下。釋后兩句。
第十二段。一頌釋中。一住皆無愛。二戲論皆無愛。三逾墻離愛。四逾塹離愛。故說阿羅漢永離貪愛。由四相故。游諸世間。天人不識。
釋文分二。初釋下半頌。牟尼游世間頌。天人不識。阿羅漢名牟尼。證寂默法故后云何離愛諸阿羅漢下。釋上半頌。顯示離愛別影四相 魔怨主者。所謂貪愛。
略義中。羞不應羞等者。求屬他財。是不應羞。為生輕稍名羞不應羞。營屬己財。名曰應羞。耽玩系攝。名應羞不羞。合成一處也。求有斷滅。名不應怖。訶毀勤趣。名生怖見。生天縱樂名為應怖。贊說希求名無怖見。名第二處妄生輕毀。
第十三段。一頌中。熏除者。熏謂熏修。除謂除滅。
第十四段。一頌釋中。文分為四。初釋初句 第二。若有復能于善說法下。釋第二句 第三。如是善修正方便下。釋第三句 又修如前所得道故下。釋第四句 受持七種依福業事者。此有二說。一云。即七聖財。施最增上。所以偏說。二云。前說八施中。翻前七有過施。更應思勘。
第十五段。一頌釋中分三。初釋初句 一切種者。十惡業道也 一切因緣者。三不善根。能發業道。及究竟故 一切處所者。情非情資具等境 第二。彼由三相下。釋第二句。依戒起定。依定起慧
【現代漢語翻譯】 現代漢語譯本 攝下。解釋后兩句。
第十二段。一頌解釋中：一、安住於一切皆無愛；二、戲論（對事物進行無意義的辯論和猜測）皆無愛；三、逾越墻壁而離愛；四、逾越壕溝而離愛。故說阿羅漢（Arhat，已證得涅槃的聖者）永遠脫離貪愛，由這四種相狀的緣故，遊歷于各個世間，天人和人都無法識別。
解釋經文分為兩部分。首先解釋下半頌，即『牟尼（Muni，指聖者）游世間』頌，『天人不識』。阿羅漢被稱為牟尼，因為他們證得了寂靜涅槃之法。後面『云何離愛諸阿羅漢』以下，解釋上半頌，顯示脫離貪愛的四種不同相狀。『魔怨主』，指的就是貪愛。
略義中，『羞不應羞等者』，是指追求屬於他人的財物，是不應該感到羞恥的。爲了微不足道的生存而輕視他人，名為『羞不應羞』。經營屬於自己的財物，名叫『應羞』。沉溺於束縛和控制，名叫『應羞不羞』，合在一起說。追求斷滅，名叫『不應怖』。訶責和詆譭精進修行，名叫產生恐怖的見解。貪戀生天享樂，名為『應怖』。讚美和希求這些，名叫『無怖見』。這是第二種情況，妄自產生輕視和詆譭。
第十三段。一頌中，『熏除者』，『熏』是指熏修，『除』是指除滅。
第十四段。一頌解釋中，經文分為四個部分。首先解釋第一句；第二，『若有復能于善說法』以下，解釋第二句；第三，『如是善修正方便』以下，解釋第三句；『又修如前所得道故』以下，解釋第四句。『受持七種依福業事者』，對此有兩種說法。一種說法是，指七聖財（Seven Noble Treasures），佈施最為殊勝，所以特別說明。另一種說法是，前面說的八種佈施中，反過來，前面的七種是有過失的佈施，應該進一步思考勘察。
第十五段。一頌解釋中分為三部分。首先解釋第一句，『一切種者』，指十惡業道（Ten unwholesome courses of action）也；『一切因緣者』，指三種不善根（Three unwholesome roots），能夠引發惡業道，以及最終導致惡果；『一切處所者』，指有情和無情的事物等境界。第二，『彼由三相』以下，解釋第二句，即依戒生定，依定生慧。
【English Translation】 English version Taken below. Explaining the latter two lines.
Section 12. One verse explaining: 1. Abiding in all is without love; 2. Frivolous talk (meaningless debates and speculations about things) is without love; 3. Crossing over walls to leave love; 4. Crossing over trenches to leave love. Therefore, it is said that Arhats (Arhat, enlightened saints who have attained Nirvana) are forever free from greed and love, due to these four characteristics, wandering in all realms, unrecognized by gods and humans.
The explanation of the text is divided into two parts. First, explain the latter half of the verse, that is, the verse 'Muni (Muni, refers to a sage) travels the world', 'unrecognized by gods and humans'. Arhats are called Munis because they have attained the Dharma of quiet Nirvana. Later, 'How do Arhats leave love' below, explains the first half of the verse, showing the four different aspects of leaving love. 'Lord of demonic enemies' refers to greed and love.
In the brief meaning, 'Shame for what should not be shameful, etc.' refers to pursuing the property of others, which should not be shameful. To despise others for the sake of insignificant survival is called 'shame for what should not be shameful'. Managing one's own property is called 'should be shameful'. Indulging in bondage and control is called 'should be shameful and not shameful', put together. Seeking annihilation is called 'should not be feared'. Criticizing and slandering diligent practice is called generating fearful views. Craving to be born in heaven to enjoy pleasure is called 'should be feared'. Praising and desiring these is called 'no fearful views'. This is the second situation, falsely generating contempt and slander.
Section 13. In one verse, 'fumigation and removal' means 'fumigation' refers to cultivation, and 'removal' refers to elimination.
Section 14. In the explanation of one verse, the text is divided into four parts. First, explain the first sentence; second, 'If one can again speak well of the Dharma' below, explain the second sentence; third, 'Thus, skillfully correct the means' below, explain the third sentence; 'Also cultivate the path obtained as before' below, explain the fourth sentence. 'Those who uphold the seven kinds of meritorious deeds to rely on' have two explanations. One explanation is that it refers to the Seven Noble Treasures (Seven Noble Treasures), with giving being the most supreme, so it is specifically mentioned. Another explanation is that among the eight kinds of giving mentioned earlier, conversely, the first seven are faulty giving, which should be further considered and examined.
Section 15. The explanation of one verse is divided into three parts. First, explain the first sentence, 'all kinds' refers to the Ten unwholesome courses of action (Ten unwholesome courses of action); 'all causes and conditions' refers to the Three unwholesome roots (Three unwholesome roots), which can initiate evil deeds and ultimately lead to evil consequences; 'all places' refers to the realms of sentient and insentient things, etc. Second, 'They are due to three characteristics' below, explains the second sentence, that is, from precepts comes concentration, and from concentration comes wisdom.
。依慧證境。名三相。戒體善故名奉行。善能離惡故名莫作惡。故通二處 第三。如是具足下。釋第三句。不釋第四結句。
略義中 三學者。謂初二句 學果者。謂第三句 不與他共者。是第四句。
第十六段。一頌釋中。初釋初句 難可調伏已上。釋難調 雖強安處下。釋輕躁。輕舉。躁急。性數易故 第二。雖強安處內寂止下。釋第二句 第三。諸聖弟子于如是下。釋第三句 第四。彼由如是正定以下。釋第四句。
略中 左道者。乖正道理。謂上兩句 不隨左道之心者。謂第三句。所得勝利。謂第四句。
第十七。一頌釋中。初句是總所因。后三句是所得四功德。一能餐遠離味。二靜慮。三常委。四念 受無染喜樂。憚謂懼憚怯怖。無憚者。無此也 解脫喜樂。謂無為 無染喜樂。謂有為。
略義中。毗缽舍那所作。即頌靜慮也。由審慮道理。獲得毗缽舍那。成其所作。故前說靜慮。后說慧作。
第十八。一頌中。初兩句。是所成就五支。后兩句。是所斷五支。一無工巧活。謂無四事。一不憍邪活命。二不恃有勢家。三不規名族。四不詐受。聖說世間異生。依止工巧以為業。須非法。希求真實。苾芻則不如是。不依此四起非法。希求飲食衣服。猶如彼故 二無輕自己。
若於衣食。非法貪聚。不持衣缽。名輕自己。苾芻不爾。名不自輕 三樂勝希愛。沙門希愛學處。堅固禁戒 四樂諸根。樂生喜根。凈命喜足。樂生慧根。入現觀等。樂生念根。除遣諸惡 五盡解脫。結縛。纏種。皆解脫故。名成五支 一無家。終不捨戒退還俗綱。二無所貯積。受財受境 三無希望。不希財命知而妄語 四斷欲。無不與取 五獨行。貪慾已盡。無伴孤遊。離非梵行。妙達因果。諸惡皆盡。不計惡因無因招果。名斷五支。隨其義勢。別配釋文。
第十九。一頌釋中分四。初釋初句 第二。又此現在隨其自體下。釋第二句 第三。若有聰慧由此四相下。釋第三句 第四。彼能超度下。釋第四句 心者。通八識 無量差別自體展轉者。謂三性等心差別而轉 及因展轉者。謂前前心為因。生後後自體心故。或心種子。及余緣。能生心體。皆名因展轉 前際叵知故名遠行下。五十七解遠行。有二義。一無始時故。二遍緣諸境界故。彼偏說意識作業。此通一切。故不相違 一一而轉者。無第二眼識等一時生故。亦非一切種。三性心。頓現前故。名為獨行。五十七有二義。一一一轉故。二無主宰故。名為獨行。此中前因遠行。說識從緣起。乘文便故。已遮無作者獨行中略。亦不相違。然此心體。現在起時。心
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）在衣食方面，以不合佛法的方式貪婪聚斂，不持有衣缽（比丘的隨身用具），這被稱為輕視自己。比丘不這樣做，就稱為不輕視自己。三種快樂：殊勝的希望和愛樂。沙門（出家修行者）希望愛樂於學習之處，堅定地遵守禁戒。四種快樂：諸根的快樂，由喜根產生的快樂，以清凈的生命為滿足，由慧根產生的快樂，例如進入現觀等，由念根產生的快樂，去除各種惡行。五種完全的解脫：因為結縛、纏縛的種子都已解脫，所以稱為成就五支。一是無家，最終不捨棄戒律，退還到世俗的生活中。二是無所貯積，接受財物和境界。三是無希望，不希望得到財物和生命，明知而說謊。四是斷除慾望，不偷盜。五是獨行，貪慾已經斷盡，沒有伴侶獨自遊走，遠離非梵行，精妙地通達因果，各種惡行都已斷盡，不認為惡因或無因而招致果報，這稱為斷五支。根據其意義和趨勢，分別配合解釋經文。 第十九（頌）。一頌的解釋中分為四個部分。首先解釋第一句。第二，『又此現在隨其自體』以下，解釋第二句。第三，『若有聰慧由此四相』以下，解釋第三句。第四，『彼能超度』以下，解釋第四句。心，指的是通達八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）。無量差別自體展轉，指的是三性（善、惡、無記）等心的差別而轉變。以及因的展轉，指的是前一個心作為因，產生后一個自體心。或者心的種子，以及其餘的緣，能夠產生心體，都稱為因的展轉。前際（過去）難以知曉，所以稱為遠行。五十七（頌）解釋遠行，有兩種含義。一是沒有開始的時間，二是普遍緣于各種境界。他們偏重於說意識的作用，這裡是通指一切（識），所以不相違背。一一而轉，因為沒有第二個眼識等同時產生。也不是一切種類、三性的心，同時顯現，所以稱為獨行。五十七（頌）有兩種含義。一是單一地轉變，二是無主宰，所以稱為獨行。這裡前面因為遠行，說明識從緣起，順著文句的方便，已經遮止了無作者（的觀點），獨行中省略了（這個意思），也不相違背。然而這個心體，現在生起的時候，心（的活動）……
【English Translation】 English version: If (a Bhikshu) in terms of clothing and food, greedily accumulates in a way that is not in accordance with the Dharma, and does not carry the robe and bowl (the personal belongings of a Bhikshu), this is called belittling oneself. If a Bhikshu does not do this, it is called not belittling oneself. Three kinds of joy: superior hope and love. A Shramana (ascetic) hopes and loves to be in a place of learning, firmly adhering to the precepts. Four kinds of joy: the joy of the senses, the joy arising from the root of joy, being content with a pure life, the joy arising from the root of wisdom, such as entering present contemplation, the joy arising from the root of mindfulness, removing all kinds of evil deeds. Five kinds of complete liberation: because the bonds and the seeds of entanglement are all liberated, it is called achieving the five branches. First, being homeless, never abandoning the precepts and returning to secular life. Second, not accumulating anything, accepting wealth and realms. Third, having no hope, not hoping to obtain wealth and life, knowingly telling lies. Fourth, cutting off desires, not stealing. Fifth, walking alone, greed has been exhausted, walking alone without a companion, staying away from non-brahmacharya, subtly understanding cause and effect, all kinds of evil deeds have been exhausted, not thinking that evil causes or no causes lead to retribution, this is called cutting off the five branches. According to its meaning and trend, separately matching and explaining the scriptures. Nineteenth (verse). The explanation of one verse is divided into four parts. First, explain the first sentence. Second, 'Moreover, this present according to its own nature' below, explains the second sentence. Third, 'If there is intelligence from these four aspects' below, explains the third sentence. Fourth, 'He can transcend' below, explains the fourth sentence. Mind refers to the understanding of the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness). Immeasurable differences in self-nature transformation refer to the differences and transformations of the mind of the three natures (good, evil, neutral). And the transformation of causes refers to the previous mind as the cause, producing the subsequent self-nature mind. Or the seed of the mind, and the remaining conditions, can produce the body of the mind, all of which are called the transformation of causes. The past is difficult to know, so it is called far-reaching. Fifty-seven (verses) explain far-reaching, there are two meanings. One is that there is no beginning time, and the other is that it universally relates to all realms. They focus on saying the function of consciousness, here it refers to all (consciousnesses), so it is not contradictory. Transforming one by one, because there is no second eye consciousness, etc. produced at the same time. Nor is it that all kinds of minds of the three natures appear at the same time, so it is called solitary. Fifty-seven (verses) have two meanings. One is to transform singly, and the other is to have no master, so it is called solitary. Here, the previous cause is far-reaching, explaining that consciousness arises from conditions, following the convenience of the sentence, it has already prevented the view of no author, and the solitary (meaning) is omitted (this meaning), and it is not contradictory. However, when this mind body arises now, the mind (activity)...
性不定。數加轉易間斷。名不畢竟轉。畢竟者。始終相似相續之義。其五色根。或異熟同。與長養異。雖初闇劣。后明殊勝。始終相似相續而生。名畢竟轉 種種品類異生時生異滅時滅等者。異者別義。謂三性品類別異生。如善心異餘二性品。生時而生。異餘二性品。滅時而滅。餘二性亦爾 又如煩惱中貪俱品。異於余品若生若滅。然彼心體。自性非染。其體染性。前後相似不可得。及由心性本凈。其染體不可得。故不成實名無身。此中意說。心體速謝。異類生滅。不畢竟轉。不同色相初后相似。畢竟而轉。及無染體。故名無身。五十七云。無色無見。亦無對故 名為無身此未來世。隨經部師理門義說。有心隨眠。居四識住。可於後世從隨眠起。有往有來。緣歷境義。名寐于窟。未來識種現居識住。當來可生。是寐窟義。依真實理門釋此文者。若未來世居識住之識。在現在世。本識之中。而有隨眠。可於後生有往來義。名寐于窟。五十七說。依止色故。名寐于窟。彼說有色界識。非未來識。此說通三界識三世別識。以釋頌文。理不相違 遠行者。說過去識 獨行無身二義。說現在識 寐于窟者。說未來識。即三世四義識。名為四相。非去來世而無獨行及無身義。現用可知。從增說現。
略義中 長時染污者。即
【現代漢語翻譯】 現代漢語譯本 性不定：指心性的本質是不確定的。 數加轉易間斷：指心念的生滅變化迅速，數量不斷增加，轉變容易，而且是間斷的。 名不畢竟轉：指心識的名稱不是究竟的轉變。畢竟者，始終相似相續之義：所謂『畢竟』，指的是從始至終相似且連續相續的意義。其五色根，或異熟同，與長養異：五色根（指眼、耳、鼻、舌、身五種感覺器官），它們的異熟果可能相同，但與長養不同。雖初闇劣，后明殊勝，始終相似相續而生，名畢竟轉：雖然最初是闇昧低劣的，後來變得光明殊勝，但始終相似相續地產生，這叫做『畢竟轉』。 種種品類異生時生異滅時滅等者：種種品類不同的事物，在產生時產生，在滅亡時滅亡等等。異者別義，謂三性品類別異生，如善心異餘二性品，生時而生，異餘二性品，滅時而滅，餘二性亦爾：『異』是不同的意思，指三種性質（善、惡、無記）的品類有不同的產生，例如善心不同於其他兩種性質的品類，在產生時產生，不同於其他兩種性質的品類，在滅亡時滅亡，其他兩種性質也是這樣。又如煩惱中貪俱品，異於余品若生若滅：又如煩惱中與貪慾相關的品類，不同於其他的品類，無論產生還是滅亡。然彼心體，自性非染，其體染性，前後相似不可得，及由心性本凈，其染體不可得，故不成實名無身：然而那個心體的自性並非染污，它的染污性，前後相似是不可得的，以及由於心性本來清凈，它的染污體是不可得的，所以不真實，稱為『無身』。此中意說，心體速謝，異類生滅，不畢竟轉，不同色相初后相似，畢竟而轉，及無染體，故名無身：這裡的意思是說，心體迅速消逝，不同種類的生滅，不是究竟的轉變，不同於色相從始至終相似，是究竟的轉變，以及沒有染污的體性，所以稱為『無身』。五十七云，無色無見，亦無對故，名為無身：第五十七卷說，沒有顏色，沒有可見性，也沒有對立，所以稱為『無身』。 此未來世，隨經部師理門義說，有心隨眠，居四識住，可於後世從隨眠起，有往有來，緣歷境義，名寐于窟：這未來的世界，按照經部師的理門義來說，有心的隨眠（煩惱的潛在狀態），存在於四識住（指色、受、想、行四種識的住所）中，可以在後世從隨眠中生起，有往有來，經歷各種境界，這叫做『寐于窟』。未來識種現居識住，當來可生，是寐窟義：未來的識的種子現在存在於識住中，將來可以產生，這就是『寐于窟』的意義。依真實理門釋此文者，若未來世居識住之識，在現在世，本識之中，而有隨眠，可於後生有往來義，名寐于窟：按照真實理門來解釋這段文字，如果未來世存在於識住中的識，在現在世的本識（根本識）之中，有隨眠，可以在後世產生有往有來的意義，這叫做『寐于窟』。五十七說，依止色故，名寐于窟：第五十七卷說，依靠色法，所以稱為『寐于窟』。彼說有識，非未來識，此說通三界識三世別識，以釋頌文，理不相違：他們說的是識，不是未來的識，這裡說的是通於三界（欲界、色界、無色界）的識，以及三世（過去、現在、未來）不同的識，用來解釋頌文，道理不相違背。 遠行者，說過去識：『遠行者』，說的是過去的識。 獨行無身二義，說現在識：『獨行』和『無身』兩種意義，說的是現在的識。 寐于窟者，說未來識：『寐于窟』，說的是未來的識。即三世四義識，名為四相，非去來世而無獨行及無身義，現用可知，從增說現：這就是三世四種意義的識，稱為四相，不是說過去和未來世就沒有獨行和無身的意義，現在的作用可以知道，從增上的角度來說現在。 略義中，長時染污者，即：在簡略的意義中，長時間的染污，就是……
【English Translation】 English version Nature is indeterminate: This refers to the essence of the mind being uncertain. Number increases, changes easily, and is intermittent: This refers to the mind's thoughts arising and ceasing rapidly, the number constantly increasing, changing easily, and being intermittent. Name does not ultimately transform: This refers to the name of consciousness not being an ultimate transformation. 'Ultimately' means similar and continuous from beginning to end: 'Ultimately' refers to the meaning of being similar and continuous from beginning to end. Its five sense organs, may have the same different maturation, but are different from growth: The five sense organs (referring to the eyes, ears, nose, tongue, and body) may have the same different maturation result, but are different from growth. Although initially dark and inferior, later bright and superior, they are born similarly and continuously from beginning to end, called 'ultimate transformation': Although initially dark and inferior, later becoming bright and superior, they are born similarly and continuously, this is called 'ultimate transformation'. Various categories arise when they arise, and cease when they cease, etc.: Various categories of different things arise when they arise, and cease when they cease, etc. 'Different' means separate, referring to the different arising of the three natures, such as good mind differing from the other two natures, arising when it arises, and ceasing when it ceases, the other two natures are also like this: 'Different' means separate, referring to the different arising of the three natures (good, evil, and neutral), such as a good mind differing from the other two natures, arising when it arises, and ceasing when it ceases, the other two natures are also like this. Also, like the category of greed in afflictions, it differs from other categories whether it arises or ceases: Also, like the category related to greed in afflictions, it differs from other categories, whether it arises or ceases. However, that mind-essence, its nature is not defiled, its defiled nature, being similar before and after, is unattainable, and because the mind-nature is originally pure, its defiled body is unattainable, therefore it is not real, called 'bodiless': However, that mind-essence, its nature is not defiled, its defiled nature, being similar before and after, is unattainable, and because the mind-nature is originally pure, its defiled body is unattainable, therefore it is not real, called 'bodiless'. The meaning here is that the mind-essence quickly fades, different kinds arise and cease, not ultimately transforming, unlike form which is similar from beginning to end, ultimately transforming, and having no defiled nature, therefore it is called 'bodiless': The meaning here is that the mind-essence quickly fades, different kinds arise and cease, not ultimately transforming, unlike form which is similar from beginning to end, ultimately transforming, and having no defiled nature, therefore it is called 'bodiless'. Fifty-seventh says, without color, without visibility, and without opposition, therefore it is called 'bodiless': The fifty-seventh volume says, without color, without visibility, and without opposition, therefore it is called 'bodiless'. This future world, according to the meaning of the Treatise School's logical gate, has mental latent tendencies, residing in the four abodes of consciousness, which can arise from latent tendencies in later lives, having coming and going, experiencing various realms, this is called 'sleeping in a cave': This future world, according to the meaning of the Treatise School's logical gate, has mental latent tendencies (potential states of afflictions), residing in the four abodes of consciousness (referring to the four abodes of consciousness: form, feeling, thought, and volition), which can arise from latent tendencies in later lives, having coming and going, experiencing various realms, this is called 'sleeping in a cave'. The seeds of future consciousness now reside in the abodes of consciousness, and can arise in the future, this is the meaning of 'sleeping in a cave': The seeds of future consciousness now reside in the abodes of consciousness, and can arise in the future, this is the meaning of 'sleeping in a cave'. According to the Realist School's interpretation of this passage, if the consciousness residing in the abodes of consciousness in the future world, has latent tendencies in the fundamental consciousness in the present world, it can have the meaning of coming and going in later lives, this is called 'sleeping in a cave': According to the Realist School's interpretation of this passage, if the consciousness residing in the abodes of consciousness in the future world, has latent tendencies in the fundamental consciousness in the present world, it can have the meaning of coming and going in later lives, this is called 'sleeping in a cave'. Fifty-seventh says, relying on form, therefore it is called 'sleeping in a cave': The fifty-seventh volume says, relying on form, therefore it is called 'sleeping in a cave'. They speak of consciousness, not future consciousness, this speaks of consciousness common to the three realms and different consciousness in the three times, to explain the verse, the reasoning is not contradictory: They speak of consciousness, not future consciousness, this speaks of consciousness common to the three realms (desire realm, form realm, formless realm) and different consciousness in the three times (past, present, future), to explain the verse, the reasoning is not contradictory. 'Far-going' refers to past consciousness: 'Far-going' refers to past consciousness. The two meanings of 'solitary-going' and 'bodiless' refer to present consciousness: The two meanings of 'solitary-going' and 'bodiless' refer to present consciousness. 'Sleeping in a cave' refers to future consciousness: 'Sleeping in a cave' refers to future consciousness. That is, the consciousness with four meanings in the three times is called the four characteristics, it is not that the past and future do not have the meaning of solitary-going and bodiless, the present function can be known, speaking of the present from the perspective of increase: That is, the consciousness with four meanings in the three times is called the four characteristics, it is not that the past and future do not have the meaning of solitary-going and bodiless, the present function can be known, speaking of the present from the perspective of increase. In the brief meaning, long-term defilement is...: In the brief meaning, long-term defilement is...
前際叵知 無作者性。心自體展轉。及因展轉義。此亦解遠行 于現在世性是剎那。貪瞋等轉易。不畢竟轉故 自性清凈。染污之體不成實故。此解無身。然闕獨行 于未來世有放逸故。於後生有往來義。即寐于窟 由不放逸故清凈。即聰慧者。了知彼心住陸地等。次下半頌。
第二十段。有十頌中。有五問答。二頌為一。皆初問。后答。釋中有二。初總指經頌。后隨別釋 波羅延者。經名 阿氏多者。即無能勝。彌勒字也 釋文分為五段 欲言世間者下。釋初答 第二。又惡說法者由無明門下。釋第二答 第三。又惡說者及在家者下。釋第三答 第四。乃至彼法未永滅來下。釋第四答 第五。若諸有學斯應顯了下。釋第五答。皆準釋答。不解請頌 初明染污若因若果。次明能斷諸染因體。次明總別果蘊滅位。次明於二受不生欣樂。得六種恒住唯無學法。后終盡位。后明異類諸有學者所作眾事 釋初頌中。初釋初句。三種世間。是通世間。二種世間。三中別立 善說法者由有明故下。釋第二句 若諸在家異類白衣下。釋第三句 三戲論者。一三言事。二四言說。三尋伺 三種言事。謂三世法 四種言說。謂見聞覺知。言事唯名戲論。所分別故。違順思惟。名為涂染。能分別故。能增長故。能隨增故 此中惡說法
【現代漢語翻譯】 現代漢語譯本 『前際叵知（過去的事情難以知曉），無作者性（沒有造作者）。心自體展轉（心自身不斷變化），及因展轉義（以及因果相續的道理）。此亦解遠行（這也解釋了遠行的含義），于現在世性是剎那（在現在的世界裡，本性是剎那變化的）。貪瞋等轉易（貪婪、嗔恨等容易轉變），不畢竟轉故（因為不是徹底的轉變），自性清凈（自性是清凈的）。染污之體不成實故（因為染污的本體不是真實的）。此解無身（這解釋了沒有身體的束縛），然闕獨行（然而缺少獨自修行的能力），于未來世有放逸故（因為在未來的世界裡會有放逸）。於後生有往來義（對於來世有往來的意義），即寐于窟（即是睡在洞穴里）。由不放逸故清凈（因為不放逸所以清凈），即聰慧者（即是聰慧的人）。了知彼心住陸地等（瞭解他們的心住在陸地等等）。次下半頌（接下來是下半頌）。』
『第二十段。有十頌中（第二十段，有十首偈頌），有五問答（有五個問答）。二頌為一（兩首偈頌為一組），皆初問（都是先提問），后答（然後回答）。釋中有二（解釋中有兩種），初總指經頌（首先總的指出經文的偈頌），后隨別釋（然後隨著不同的內容分別解釋）。波羅延者（Parayana，經名），經名（是經的名字）。阿氏多者（Ajita，人名），即無能勝（就是無能勝），彌勒字也（是彌勒菩薩的名字）。釋文分為五段（解釋的文字分為五段），欲言世間者下（『想要說世間』以下），釋初答（解釋第一個回答）。第二（第二），又惡說法者由無明門下（『又惡說法者由無明門』以下），釋第二答（解釋第二個回答）。第三（第三），又惡說者及在家者下（『又惡說者及在家者』以下），釋第三答（解釋第三個回答）。第四（第四），乃至彼法未永滅來下（『乃至彼法未永滅來』以下），釋第四答（解釋第四個回答）。第五（第五），若諸有學斯應顯了下（『若諸有學斯應顯了』以下），釋第五答（解釋第五個回答）。皆準釋答（都按照解釋回答的方式），不解請頌（不理解的請看偈頌）。初明染污若因若果（首先說明染污，無論是因還是果），次明能斷諸染因體（其次說明能夠斷除各種染污的因的本體）。次明總別果蘊滅位（其次說明總體和分別的果報、蘊滅的階段）。次明於二受不生欣樂（其次說明對於兩種感受不產生欣喜和快樂）。得六種恒住唯無學法（得到六種恒常安住的只有無學之法）。后終盡位（最後是終結的階段）。后明異類諸有學者所作眾事（最後說明不同種類的有學之人所做的各種事情）。釋初頌中（解釋第一首偈頌中），初釋初句（首先解釋第一句）。三種世間（三種世間），是通世間（是普遍的世間）。二種世間（兩種世間），三中別立（在三種世間中分別建立）。善說法者由有明故下（『善說法者由有明故』以下），釋第二句（解釋第二句）。若諸在家異類白衣下（『若諸在家異類白衣』以下），釋第三句（解釋第三句）。三戲論者（三種戲論），一三言事（一是三種言語之事），二四言說（二是四種言語的說法），三尋伺（三是尋伺）。三種言事（三種言語之事），謂三世法（指過去、現在、未來三種時期的法）。四種言說（四種言語的說法），謂見聞覺知（指見、聞、覺、知）。言事唯名戲論（言語之事只是名為戲論），所分別故（因為被分別的緣故）。違順思惟（違背和順從的思惟），名為涂染（名為涂染），能分別故（因為能夠分別的緣故），能增長故（因為能夠增長的緣故），能隨增故（因為能夠隨之增長的緣故）。此中惡說法（這裡所說的惡說法）。』
English version 'The past is unknowable, there is no creator. The mind itself transforms, and the meaning of the transformation of causes. This also explains the far-reaching journey, the nature of the present world is momentary. Greed, hatred, etc., are easily transformed, because they are not completely transformed, the self-nature is pure. Because the substance of defilement is not real. This explains the absence of a body, but lacks solitary practice, because there is negligence in the future world. There is a meaning of coming and going in the afterlife, which is sleeping in a cave. Because of non-negligence, it is pure, which is the wise. Knowing that their minds dwell on land, etc. Next is the second half of the verse.'
'The twentieth section. In the ten verses, there are five questions and answers. Two verses are one, all asking first, then answering. There are two interpretations, first generally referring to the verses of the sutra, then explaining separately according to the different contents. Parayana (經名, Sutra Name), is the name of the sutra. Ajita (人名, Person's Name), is the invincible, the name of Maitreya (彌勒, Maitreya). The interpretation is divided into five sections, 'Wanting to speak of the world' below, explains the first answer. Second, 'Also the evil speaker from the gate of ignorance' below, explains the second answer. Third, 'Also the evil speaker and the householder' below, explains the third answer. Fourth, 'Until that Dharma is not completely destroyed' below, explains the fourth answer. Fifth, 'If all learners should reveal this' below, explains the fifth answer. All follow the interpretation of the answers, if you don't understand, please look at the verses. First, it clarifies defilement, whether cause or effect, then it clarifies the substance of the cause that can cut off all defilements. Then it clarifies the position of the destruction of the aggregates of general and specific effects. Then it clarifies that there is no joy in the two feelings. Obtaining six kinds of constant dwelling only the Dharma of no learning. Last is the final stage. Last, it clarifies the various things done by various kinds of learners. In explaining the first verse, first explain the first sentence. Three kinds of worlds, are the common world. Two kinds of worlds, are established separately in the three. 'The good speaker from having light' below, explains the second sentence. 'If all householders of different kinds of laypeople' below, explains the third sentence. Three kinds of playfulness, one is three kinds of speech matters, two is four kinds of speech, three is seeking and contemplating. Three kinds of speech matters, refer to the Dharma of the three times. Four kinds of speech, refer to seeing, hearing, feeling, and knowing. Speech matters are only called playfulness, because they are distinguished. Thoughts that are contrary and compliant, are called defilement, because they can distinguish, because they can increase, because they can increase accordingly. Here the evil speaker.'
【English Translation】 English version 'The past is unknowable, there is no creator. The mind itself transforms, and the meaning of the transformation of causes. This also explains the far-reaching journey, the nature of the present world is momentary. Greed, hatred, etc., are easily transformed, because they are not completely transformed, the self-nature is pure. Because the substance of defilement is not real. This explains the absence of a body, but lacks solitary practice, because there is negligence in the future world. There is a meaning of coming and going in the afterlife, which is sleeping in a cave. Because of non-negligence, it is pure, which is the wise. Knowing that their minds dwell on land, etc. Next is the second half of the verse.'
'The twentieth section. In the ten verses, there are five questions and answers. Two verses are one, all asking first, then answering. There are two interpretations, first generally referring to the verses of the sutra, then explaining separately according to the different contents. Parayana (經名, Sutra Name), is the name of the sutra. Ajita (人名, Person's Name), is the invincible, the name of Maitreya (彌勒, Maitreya). The interpretation is divided into five sections, 'Wanting to speak of the world' below, explains the first answer. Second, 'Also the evil speaker from the gate of ignorance' below, explains the second answer. Third, 'Also the evil speaker and the householder' below, explains the third answer. Fourth, 'Until that Dharma is not completely destroyed' below, explains the fourth answer. Fifth, 'If all learners should reveal this' below, explains the fifth answer. All follow the interpretation of the answers, if you don't understand, please look at the verses. First, it clarifies defilement, whether cause or effect, then it clarifies the substance of the cause that can cut off all defilements. Then it clarifies the position of the destruction of the aggregates of general and specific effects. Then it clarifies that there is no joy in the two feelings. Obtaining six kinds of constant dwelling only the Dharma of no learning. Last is the final stage. Last, it clarifies the various things done by various kinds of learners. In explaining the first verse, first explain the first sentence. Three kinds of worlds, are the common world. Two kinds of worlds, are established separately in the three. 'The good speaker from having light' below, explains the second sentence. 'If all householders of different kinds of laypeople' below, explains the third sentence. Three kinds of playfulness, one is three kinds of speech matters, two is four kinds of speech, three is seeking and contemplating. Three kinds of speech matters, refer to the Dharma of the three times. Four kinds of speech, refer to seeing, hearing, feeling, and knowing. Speech matters are only called playfulness, because they are distinguished. Thoughts that are contrary and compliant, are called defilement, because they can distinguish, because they can increase, because they can increase accordingly. Here the evil speaker.'
者無明所覆下。釋第四句。初三句因。此一句果。初是無明。次是放逸。后違順分別思惟 釋第二答中。又惡說法者下。釋初句 如是無明放逸戲論下。釋第二句 若出世間正見所攝下。釋第四句 於此流漏若伏若永下。釋第三句 釋依義次頌隨文便。前後不同 釋第三答中有二 初又惡說法者及在家者下。泛釋染凈二品。不顯了顯了二類差別 后諸阿羅漢斯已顯了下。總釋頌意。已顯了者。謂阿羅漢。應顯了。謂諸有學 釋第四答中。亦總釋頌意 釋第五答中有四。乃至委悉所作。釋初句。一常所作。二委悉作。此之二種。是應更作。不放逸事。通是一切有學所作故 有學異類若諸有學下。釋第二句。有兩番釋。初說下上分結。合名無染污心。無染即心無濁 后又于諸欲不耽著下。別釋二結。不配無染及無濁義 第三。又於一切有苦法下。釋第三句 第四。修習如先下。釋第四句。
第二十一段。六頌釋中分六 如是總名諸欲愛味已上。釋初頌 第二。又彼希求下。釋第二頌 第三。又復毒蛇下。釋第三頌 第四。又諸欲自性下。釋第四頌 第五。又於事欲下。釋第五頌 第六。若於諸欲下。釋第六頌 諸寶珠等名共相應者。同七寶數。謂即可重故。一切處同用。翻此即名不相應也 此下頌中。初三頌。明諸
【現代漢語翻譯】 現代漢語譯本：『者無明所覆下』，解釋第四句。前三句是原因，此一句是結果。最初是無明（Avidyā，對事物真相的迷惑），其次是放逸（Pramāda，疏忽和懈怠），然後是違背或順應的分辨思惟。解釋第二個回答中的內容，『又惡說法者下』，解釋第一句。『如是無明放逸戲論下』，解釋第二句。『若出世間正見所攝下』，解釋第四句。『於此流漏若伏若永下』，解釋第三句。解釋依據意義的順序與頌文的順序不同，前後有所差異。解釋第三個回答中有兩部分，首先是『又惡說法者及在家者下』，泛泛地解釋了染污和清凈兩種品類，沒有明顯地區分顯了和不顯了兩種類別。之後是『諸阿羅漢斯已顯了下』，總括地解釋了頌文的含義。『已顯了』指的是阿羅漢（Arhat，已證悟者），『應顯了』指的是諸有學（Śaikṣa，仍在學習的修行者）。解釋第四個回答中，也是總括地解釋了頌文的含義。解釋第五個回答中有四個方面，乃至『委悉所作』，解釋第一句。一是『常所作』，二是『委悉作』，這兩種是『應更作』，是不放逸的事情，普遍是一切有學所應做的。『有學異類若諸有學下』，解釋第二句。有兩種解釋，首先是說下分結和上分結，合起來稱為無染污心，無染污就是心無濁。之後是『又于諸欲不耽著下』，分別解釋兩種結，不與無染和無濁的含義相對應。第三，『又於一切有苦法下』，解釋第三句。第四，『修習如先下』，解釋第四句。 第二十一段，六頌的解釋分為六個部分。『如是總名諸欲愛味已上』，解釋第一頌。第二，『又彼希求下』，解釋第二頌。第三，『又復毒蛇下』，解釋第三頌。第四，『又諸欲自性下』，解釋第四頌。第五，『又於事欲下』，解釋第五頌。第六，『若於諸欲下』，解釋第六頌。『諸寶珠等名共相應者』，與七寶的數量相同，意思是即可貴重，一切處都通用。與此相反的就叫做不相應。下面的頌文中，前三頌，闡明諸欲的過患。
【English Translation】 English version: 『者無明所覆下』 (Zhě wúmíng suǒ fù xià), explains the fourth line. The first three lines are the cause, and this line is the result. Initially, it is Avidyā (無明, ignorance), followed by Pramāda (放逸, negligence and carelessness), and then discriminative thinking that either opposes or conforms. Explaining the content in the second answer, 『又惡說法者下』 (Yòu è shuōfǎ zhě xià), explains the first line. 『如是無明放逸戲論下』 (Rúshì wúmíng fàngyì xìlùn xià), explains the second line. 『若出世間正見所攝下』 (Ruò chū shìjiān zhèngjiàn suǒ shè xià), explains the fourth line. 『於此流漏若伏若永下』 (Yú cǐ liúlòu ruò fú ruò yǒng xià), explains the third line. The explanation based on the meaning differs in order from the sequence of the verses, with variations in the beginning and end. The explanation of the third answer has two parts. First, 『又惡說法者及在家者下』 (Yòu è shuōfǎ zhě jí zàijiā zhě xià), broadly explains the two categories of defilement and purity, without clearly distinguishing between the manifest and unmanifest types. Afterwards, 『諸阿羅漢斯已顯了下』 (Zhū Āluóhàn sī yǐ xiǎnliǎo xià), comprehensively explains the meaning of the verses. 『已顯了』 (Yǐ xiǎnliǎo) refers to Arhats (阿羅漢, enlightened beings), and 『應顯了』 (Yīng xiǎnliǎo) refers to Śaikṣas (有學, trainees who are still learning). In the explanation of the fourth answer, it also comprehensively explains the meaning of the verses. The explanation of the fifth answer has four aspects, up to 『委悉所作』 (Wěixī suǒ zuò), explaining the first line. First, 『常所作』 (Cháng suǒ zuò), and second, 『委悉作』 (Wěixī zuò), these two are 『應更作』 (Yīng gèng zuò), which are matters of non-negligence, universally to be done by all Śaikṣas. 『有學異類若諸有學下』 (Yǒuxué yìlèi ruò zhū yǒuxué xià), explains the second line. There are two explanations. First, it speaks of the lower fetters and upper fetters, collectively called undefiled mind, where undefiled means the mind is without turbidity. Afterwards, 『又于諸欲不耽著下』 (Yòu yú zhū yù bù dānzhuó xià), separately explains the two fetters, not corresponding to the meanings of undefiled and unturbid. Third, 『又於一切有苦法下』 (Yòu yú yīqiè yǒu kǔfǎ xià), explains the third line. Fourth, 『修習如先下』 (Xiūxí rú xiān xià), explains the fourth line. Section twenty-one, the explanation of the six verses is divided into six parts. 『如是總名諸欲愛味已上』 (Rúshì zǒngmíng zhū yù àiwèi yǐ shàng), explains the first verse. Second, 『又彼希求下』 (Yòu bǐ xīqiú xià), explains the second verse. Third, 『又復毒蛇下』 (Yòu fù dúshé xià), explains the third verse. Fourth, 『又諸欲自性下』 (Yòu zhū yù zìxìng xià), explains the fourth verse. Fifth, 『又於事欲下』 (Yòu yú shì yù xià), explains the fifth verse. Sixth, 『若於諸欲下』 (Ruò yú zhū yù xià), explains the sixth verse. 『諸寶珠等名共相應者』 (Zhū bǎozhū děng míng gòng xiāngyìng zhě), is the same as the number of the seven treasures, meaning it is precious and universally applicable everywhere. The opposite of this is called non-corresponding. In the verses below, the first three verses clarify the faults of desires.
有學觀染遠離。后三頌。明諸無學觀染永絕。
略義中。事欲名愛味。欲名過患。斷二名出離。此初三頌。如次配之。次二頌。是愛味能為過患。后一頌。是出離功德。
第二十二段。一頌半釋中。文分為三。初總釋頌意 次謂能捨離下。別顯五相屬。釋頌文 後由此五相下。結修梵行極成賢善 色等諸法及彼安立者。所詮能詮也 初法第二法毗缽舍那者。初學成滿二分位也 前卷有五段。此卷有二十二段。今成論議中。二十七段。體義伽陀中有三。此末一頌。是第三段。以十四門。結頌上義 作論議。明伽陀體義故。名論議也。
第二十卷
修所成地。等引名修。即別境定數。若修習義。通聞思慧。修是證義。故唯等引。因修生慧。名為修慧。因修慧所成。有為無為一切功德。名修所成。皆此地體 大文分二。初問。后答。答中有三。初列四處。次以七支相攝廣釋。后總結成修所成地 七支相攝廣釋中。初總列七支相攝。后廣別辨相。初文有三。初標。次列。后結。處謂處所。依四義處。修方滿故。第一處所。內體外緣。必須具足。第二因緣。行世出世修之方便。三修瑜伽正修自體。四修果者。因修所得世出世間。有為無為功德之果 七支攝者。初生圓滿。即修處所。二聞正法。三涅槃為
【現代漢語翻譯】 有學通過觀察（觀）染污而遠離染污。接下來的三頌，闡明了諸位無學（arhat，已證得阿羅漢果位的人）通過觀察，永遠斷絕了染污。
在略義中，『事』指對慾望的愛戀和品味，『欲』指慾望帶來的過患，『斷』指從慾望中解脫。最初的三頌依次對應這三點。接下來的兩頌說明了對慾望的愛戀和品味如何導致過患，最後一頌則闡述了出離慾望的功德。
第二十二段，用一頌半的篇幅來解釋。文章分為三部分：首先，總體解釋頌文的含義；其次，從『謂能捨離下』開始，分別闡述五種相互關聯的方面，並解釋頌文；最後，從『由此五相下』開始，總結修習梵行（brahmacarya，清凈的行為）最終成就賢善。『色等諸法及彼安立者』，指的是所詮（所表達的內容）和能詮（表達的方式）。『初法第二法毗缽舍那者』，指的是初學和成就圓滿這兩個階段。前一卷有五段，這一卷有二十二段，現在完成的論議中有二十七段。體義伽陀中有三段，最後一頌是第三段，用十四個方面總結了上面的含義。因為創作了論議，闡明了伽陀的體義，所以稱為論議。
第二十卷
修所成地（bhāvanā-maya bhūmi，通過修行而成就的境界），『等引』指的是禪定（samādhi），即別境定（visaya-prabheda-samādhi）的數量。如果從修習的意義上來說，則包括聞、思、慧（śruta-cintā-bhāvanā，聽聞、思考和修習）。『修』是證悟的意義，所以僅指禪定。因為修習而產生的智慧，稱為修慧（bhāvanā-maya prajñā）。因為修慧所成就的一切有為（saṃskṛta，有生滅變化的）和無為（asaṃskṛta，無生滅變化的）功德，稱為修所成。這些都是此地的本體。大體上分為兩部分：首先是提問，然後是回答。回答中又分為三部分：首先列出四個處所，然後用七支（saptāṅga，七個組成部分）相互攝持來廣泛解釋，最後總結成就修所成地。在用七支相互攝持來廣泛解釋的部分，首先總體列出七支相互攝持，然後廣泛分別辨析其相互關係。最初的部分分為三部分：首先是標示，然後是列舉，最後是總結。『處』指的是處所，依靠四個意義上的處所，修習才能圓滿。第一個處所，內在的本體和外在的因緣，必須都具備。第二個是因緣，行世間和出世間修習的方便。第三個是修瑜伽（yoga，相應），即正修的自體。第四個是修果，因為修習而得到的世間和出世間的有為和無為的功德之果。七支攝持，首先是生圓滿，即修習的處所；二是聽聞正法（saddharma，正確的佛法）；三是以涅槃（nirvāṇa，寂滅）為
【English Translation】 The learned ones distance themselves from defilements by observing (觀, guān) them. The following three verses clarify that all non-learners (arhat, 阿羅漢, those who have attained the state of Arhat) permanently sever defilements through observation.
In the concise meaning, '事' (shì) refers to the love and taste for desires, '欲' (yù) refers to the faults of desires, and '斷' (duàn) refers to liberation from desires. The first three verses correspond to these three points in order. The next two verses explain how the love and taste for desires lead to faults, and the last verse elucidates the merits of liberation from desires.
The twenty-second section uses one and a half verses for explanation. The text is divided into three parts: first, a general explanation of the meaning of the verses; second, starting from '謂能捨離下' (wèi néng shě lí xià), a separate explanation of the five interrelated aspects and an interpretation of the verses; and finally, starting from '由此五相下' (yóu cǐ wǔ xiāng xià), a summary of how the practice of pure conduct (brahmacarya, 梵行) ultimately achieves virtue and goodness. '色等諸法及彼安立者' (sè děng zhū fǎ jí bǐ ān lì zhě) refers to the signified (what is expressed) and the signifier (the way of expressing). '初法第二法毗缽舍那者' (chū fǎ dì èr fǎ pípōshě nà zhě) refers to the two stages of initial learning and complete accomplishment. The previous volume has five sections, this volume has twenty-two sections, and the current completed treatise has twenty-seven sections. There are three sections in the essence of the Gāthā, and the last verse is the third section, summarizing the above meaning with fourteen aspects. Because the treatise was created to clarify the essence of the Gāthā, it is called a treatise.
Volume 20
The Bhāvanā-maya bhūmi (修所成地, the ground attained through cultivation), '等引' (děng yǐn) refers to samādhi (禪定), which is the number of visaya-prabheda-samādhi (別境定). If from the meaning of cultivation, it includes śruta-cintā-bhāvanā (聞思慧, hearing, thinking, and cultivating). '修' (xiū) is the meaning of realization, so it only refers to samādhi. The wisdom arising from cultivation is called bhāvanā-maya prajñā (修慧). All conditioned (saṃskṛta, 有為) and unconditioned (asaṃskṛta, 無為) merits achieved through bhāvanā-maya prajñā are called '修所成' (xiū suǒ chéng). These are all the essence of this ground. Broadly divided into two parts: first, the question, and then the answer. The answer is further divided into three parts: first, listing the four places; then, broadly explaining with the seven limbs (saptāṅga, 七支) mutually supporting each other; and finally, summarizing the achievement of the Bhāvanā-maya bhūmi. In the part of broadly explaining with the seven limbs mutually supporting each other, first, the seven limbs mutually supporting each other are generally listed, and then their interrelationships are widely and separately analyzed. The initial part is divided into three parts: first, the indication; then, the enumeration; and finally, the summary. '處' (chù) refers to the place, and cultivation can be completed relying on the place in four senses. The first place, the inner essence and the outer conditions, must both be present. The second is the cause and condition, the means of practicing worldly and other-worldly cultivation. The third is yoga (瑜伽, corresponding), that is, the self-nature of correct cultivation. The fourth is the fruit of cultivation, the fruit of worldly and other-worldly conditioned and unconditioned merits obtained through cultivation. The seven limbs support each other, first is the perfection of birth, that is, the place of cultivation; second is hearing the correct Dharma (saddharma, 正法); third is taking Nirvāṇa (nirvāṇa, 涅槃) as
上首。四能熟解脫慧之成就。此合三種。名修因緣。五修習對治。名修瑜伽。六世間凈。七出世間凈。名為修果 七支廣釋中。由四處攝。即分為四。初生圓滿修處所中。文分為三。初辨生圓滿。次能攝四支修瑜伽處。后結生圓滿廣聖教義不增不減。初文復三。初問標十種。次各別顯。后總結成。
又處中國不生邊地者。依俗間釋。唯五印度名為中國。中國之人。具正行故。余皆邊地。設少具行。多不具故。佛法所傳。唯中印度。名為中國。威儀禮則。順正理故。苾芻等具正行故。具正至故。余雖少具。多乖儀則。行不純故。皆名邊地 達須者。細碎下惡鄙農賤類 蔑戾車者。樂垢穢也。
聞正法圓滿下。釋第二修因緣中分三。初廣釋三支 次又隨次第。已說三支下。結成廣教不過不增 后又此三支當知即是修瑜伽因緣下。結成三支修因緣攝。
涅槃為上首中。初標。次釋。后結。廣義中分二。初釋涅槃為上首相。后釋由此獲五勝利。初文復二。初總明涅槃為首。聽聞正法不為余緣。后以十轉釋以為首。后中有二。初標十轉二涅槃為首。后釋十轉。
言十轉者。一聞所成慧為因。二于道道果起三種信。三遠離憒鬧諸惡尋思。四趣善決定思所成智。五能趣入二修方便。六證修慧。七于生死涅槃
【現代漢語翻譯】 現代漢語譯本： 上首。四種能熟練解脫智慧的成就。這合起來有三種，名為修習因緣。五種修習對治，名為修習瑜伽。六種世間清凈，七種出世間清凈，名為修習果。七支的廣泛解釋中，由四個方面來攝取，即分為四類。最初是生圓滿修習處所中，文分為三部分。首先辨別生圓滿，其次是能攝取四支修習瑜伽的處所，最後總結生圓滿的廣大聖教義理不增不減。最初的部分又分為三部分。首先提問並標出十種，其次分別顯示，最後總結完成。
『又處中國不生邊地』，依據世俗間的解釋，只有五印度（Panca-Indriya，五種根）被稱為中國。中國的人，具有正當的行爲規範。其餘地方都是邊地，即使少數具備正行，多數也不具備。佛法所傳揚的地方，只有中印度，才被稱為中國。因為他們的威儀禮節，順應正理。比丘（Bhikkhu，佛教僧侶）等具備正當的行爲規範，具備正確的見解。其餘地方即使少數具備，多數也違背儀則，行為不純正，都稱為邊地。達須（Dasas，古印度一種職業）是指細碎、下等、惡劣、鄙陋的農夫賤民。蔑戾車（Mleccha，古印度對非雅利安人的稱呼）是指喜歡污垢穢物的人。
『聞正法圓滿』以下，解釋第二修習因緣，分為三部分。首先廣泛解釋三支，其次又按照次第，『已說三支』以下，總結完成廣泛的教義沒有增減。最後『又此三支當知即是修瑜伽因緣』以下，總結三支被修習因緣所攝。
『涅槃為上首』中，首先標出，其次解釋，最後總結。廣泛的意義中分為兩部分。首先解釋涅槃（Nirvana，佛教術語，指解脫）為上首的相狀，然後解釋由此獲得五種勝利。最初的部分又分為兩部分。首先總的說明涅槃為首要，聽聞正法不為其他緣故。然後用十種轉變來解釋以涅槃為首要。后一部分中有兩部分。首先標出十種轉變以涅槃為首要，然後解釋十種轉變。
所說的十種轉變是：一、以聽聞所成的智慧為因。二、對於道（Marga，佛教術語，指修行道路）和道果（Phala，佛教術語，指修行所證得的果位）生起三種信心。三、遠離喧鬧和各種邪惡的思慮。四、趨向善良並決定於思考所成的智慧。五、能夠趨入兩種修習的方便。六、證得修習的智慧。七、對於生死（Samsara，佛教術語，指輪迴）和涅槃（Nirvana，佛教術語，指解脫）……
【English Translation】 English version: The foremost. The accomplishment of the four abilities to skillfully liberate wisdom. This combined has three aspects, named cultivating the causes and conditions. The five practices of antidotes are named cultivating yoga. The six worldly purities and the seven supramundane purities are named cultivating the result. In the extensive explanation of the seven limbs, it is encompassed by four aspects, thus divided into four categories. Initially, in the place of complete cultivation of birth, the text is divided into three parts. First, distinguish the completeness of birth; second, the place that can encompass the four limbs of cultivating yoga; and finally, conclude that the vast teachings of the sages are neither increased nor decreased in the completeness of birth. The initial part is further divided into three parts. First, ask and mark the ten types; second, individually reveal them; and finally, summarize and complete them.
'Moreover, being in China and not born in borderlands,' according to the worldly explanation, only the five Indias (Panca-Indriya, five roots) are called China. The people of China possess proper conduct. All other places are borderlands; even if a few possess proper conduct, most do not. The place where the Buddha's teachings are transmitted is only Central India, which is called China because their demeanor and etiquette accord with correct principles. Bhikkhus (Bhikkhu, Buddhist monks) and others possess proper conduct and correct views. Even if a few in other places possess these, most violate etiquette and their conduct is impure, thus all are called borderlands. 'Dasas' (Dasas, an occupation in ancient India) refers to fragmented, inferior, evil, and lowly peasant classes. 'Mleccha' (Mleccha, an ancient Indian term for non-Aryans) refers to those who delight in filth and impurity.
From 'Hearing the complete Dharma,' the explanation of the second cultivating cause and condition is divided into three parts. First, extensively explain the three limbs; second, again in sequence, 'Having spoken of the three limbs,' conclude that the extensive teachings are neither increased nor decreased. Finally, 'Moreover, these three limbs should be known as the cause and condition for cultivating yoga,' conclude that the three limbs are encompassed by the cultivating cause and condition.
In 'Nirvana as the foremost,' first mark it, then explain it, and finally conclude. In the extensive meaning, it is divided into two parts. First, explain the characteristics of Nirvana (Nirvana, Buddhist term, referring to liberation) as the foremost, and then explain the five victories obtained from this. The initial part is further divided into two parts. First, generally explain that Nirvana is the foremost, and hearing the Dharma is not for other reasons. Then, use ten transformations to explain taking Nirvana as the foremost. The latter part has two parts. First, mark the ten transformations with Nirvana as the foremost, and then explain the ten transformations.
The so-called ten transformations are: First, wisdom attained through hearing is the cause. Second, arising three kinds of faith in the path (Marga, Buddhist term, referring to the path of practice) and the fruit of the path (Phala, Buddhist term, referring to the fruit attained through practice). Third, staying away from noise and evil thoughts. Fourth, moving towards goodness and deciding on the wisdom attained through thinking. Fifth, being able to enter the two means of cultivation. Sixth, attaining the wisdom of cultivation. Seventh, regarding Samsara (Samsara, Buddhist term, referring to reincarnation) and Nirvana (Nirvana, Buddhist term, referring to liberation)...
。發起欣厭。八入諦現觀有學解脫。九數修道無學解脫。初五在念住不凈觀等前。次一在不凈觀念住等。次一在四善根。于生死涅槃。起欣厭故。即四諦觀。后二可知。此上九種有餘涅槃而為上首。即由此故證無餘依。是為第十。
五勝利者。聞正法時。有二饒益。修正行時。亦二饒益。並證苦邊際。
能熟解脫。慧之成熟中有二。初問。次答。答中有三。初明止觀由慧成熟。次明近善友習三學由慧成就。后明十種能熟解脫慧成熟法。解脫謂果。能熟謂因。即止觀等。此果此因。皆是所熟。慧為能熟。能熟彼故。名慧之成熟 定心中慧于所知境清凈轉故者。釋奢摩他支由慧成熟。定心無慧。證境不明。障垢不離。由慧證明。及能離障。定心方滿故名慧熟。
第二又毗缽舍那支已下。釋依善友修三學慧成熟中。初標。后釋 標中。謂最初起修慧。必依善友之所攝受。二依奢摩他之所攝受。三依尸羅圓滿之所攝受。初起修慧故。不說由修慧之所攝受。或初起聞慧故。不說由慧之所攝受。未有現行方便慧故。若後起慧。理亦由慧之所攝受 次別釋中。唯解依善友及依尸羅之所攝受。不釋依定之所攝受。前止成熟。即是此故 善友攝受者。由善友攝受。為說法時。于所說法所知境中。由有慧故。有覺了欲
【現代漢語翻譯】 現代漢語譯本：發起欣厭（對輪迴生起欣求，對涅槃生起厭離）。八入諦現觀有學解脫（通過八種入定方式，如實觀照四諦，從而獲得有學位的解脫）。九數修道無學解脫（通過九種次第的修道，最終獲得無學位的解脫）。初五在念住不凈觀等前（前五種解脫方式，發生在修習念住、不凈觀等之前）。次一在不凈觀念住等（第六種解脫方式，發生在修習不凈觀、念住等之時）。次一在四善根（第七種解脫方式，發生在修習四善根之時）。于生死涅槃，起欣厭故（因為對生死輪迴生起欣求，對涅槃生起厭離的緣故）。即四諦觀（這就是四諦的觀照）。后二可知（最後兩種解脫方式，可以依文理解）。此上九種有餘涅槃而為上首（以上九種解脫方式，都是以有餘涅槃為最終目標）。即由此故證無餘依（正因為如此，才能證得無餘依涅槃）。是為第十（這是第十種解脫方式）。 五勝利者（五種殊勝的利益）：聞正法時（聽聞正確的佛法時），有二饒益（有兩種利益）。修正行時（修習正確的行為時），亦二饒益（也有兩種利益）。並證苦邊際（並且能夠證得苦的邊際，即解脫）。 能熟解脫（能夠成熟解脫的因素）：慧之成熟中有二（智慧的成熟包含兩個方面）。初問（首先是提問），次答（然後是回答）。答中有三（回答中包含三個方面）。初明止觀由慧成熟（首先說明止觀的修習，是由智慧來使其成熟的）。次明近善友習三學由慧成就（其次說明親近善友，修習三學，是由智慧來成就的）。后明十種能熟解脫慧成熟法（最後說明十種能夠成熟解脫的智慧成熟之法）。解脫謂果（解脫是結果），能熟謂因（能夠成熟解脫的因素是原因）。即止觀等（也就是止觀等等）。此果此因（這個結果和這個原因），皆是所熟（都是被成熟的對象）。慧為能熟（智慧是能夠成熟它們的主體）。能熟彼故（因為智慧能夠成熟它們），名慧之成熟（所以稱為智慧的成熟）。定心中慧于所知境清凈轉故者（在禪定心中，智慧能夠對所知的境界進行清晰的觀照），釋奢摩他支由慧成熟（這是解釋奢摩他（止）的修習，是由智慧來使其成熟的）。定心無慧（禪定之心如果沒有智慧），證境不明（那麼對於境界的證悟就不清晰）。障垢不離（煩惱的障礙就不能夠去除）。由慧證明（通過智慧來證明），及能離障（並且能夠去除障礙）。定心方滿（禪定之心才能夠圓滿），故名慧熟（所以稱為智慧的成熟）。 第二又毗缽舍那支已下（第二，從毗缽舍那（觀）的修習開始），釋依善友修三學慧成熟中（解釋依靠善友修習三學，從而使智慧成熟）。初標（首先是標示），后釋（然後是解釋）。標中（在標示中），謂最初起修慧（指的是最初生起修慧），必依善友之所攝受（必定要依靠善友的攝受）。二依奢摩他之所攝受（第二要依靠奢摩他（止）的攝受）。三依尸羅圓滿之所攝受（第三要依靠戒律圓滿的攝受）。初起修慧故（因為是最初生起修慧的緣故），不說由修慧之所攝受（所以沒有說由修慧來攝受）。或初起聞慧故（或者因為是最初生起聞慧的緣故），不說由慧之所攝受（所以沒有說由智慧來攝受）。未有現行方便慧故（因為還沒有現行的方便智慧的緣故）。若後起慧（如果後來生起的智慧），理亦由慧之所攝受（道理上也是由智慧來攝受的）。次別釋中（接下來分別解釋），唯解依善友及依尸羅之所攝受（只解釋依靠善友和依靠戒律的攝受），不釋依定之所攝受（不解釋依靠禪定的攝受）。前止成熟（前面止的成熟），即是此故（就是這個原因）。善友攝受者（善友的攝受指的是），由善友攝受（通過善友的攝受），為說法時（在說法的時候），于所說法所知境中（對於所說的法和所知的境界中），由有慧故（因為有智慧的緣故），有覺了欲（就能夠產生覺悟和理解的意願）。
【English Translation】 English version: Initiating zeal and aversion (arising zeal for Samsara and aversion for Nirvana). Eight entries into the contemplation of the Truths, the liberation of those in the stage of learning (through eight types of samadhi, such as contemplating the Four Noble Truths as they truly are, thereby attaining liberation in the stage of learning). Nine counts of cultivating the path, the liberation of those beyond learning (through nine stages of cultivation, ultimately attaining liberation beyond learning). The first five are before mindfulness, contemplation of impurity, etc. (the first five types of liberation occur before practicing mindfulness, contemplation of impurity, etc.). The next one is during contemplation of impurity, mindfulness, etc. (the sixth type of liberation occurs during the practice of contemplation of impurity, mindfulness, etc.). The next one is in the four roots of virtue (the seventh type of liberation occurs during the practice of the four roots of virtue). Because of arising zeal and aversion towards Samsara and Nirvana (because of arising zeal for Samsara and aversion for Nirvana). That is, contemplation of the Four Truths (that is, the contemplation of the Four Noble Truths). The last two can be understood (the last two types of liberation can be understood from the text). The above nine types take Nirvana with remainder as their head (the above nine types of liberation all aim for Nirvana with remainder as their ultimate goal). Precisely because of this, one realizes Nirvana without remainder (precisely because of this, one can realize Nirvana without remainder). This is the tenth (this is the tenth type of liberation). The five victories (the five excellent benefits): When hearing the correct Dharma (when listening to the correct Buddhist teachings), there are two benefits (there are two kinds of benefits). When cultivating correct conduct (when practicing correct behavior), there are also two benefits (there are also two kinds of benefits). And realizing the boundary of suffering (and being able to realize the boundary of suffering, i.e., liberation). The maturation of liberation (the factors that can mature liberation): In the maturation of wisdom, there are two aspects (the maturation of wisdom includes two aspects). First, a question (first is the question), then an answer (then is the answer). In the answer, there are three aspects (in the answer, there are three aspects). First, clarifying that cessation and contemplation are matured by wisdom (first, clarifying that the practice of cessation and contemplation is matured by wisdom). Second, clarifying that approaching good friends and practicing the three learnings are accomplished by wisdom (second, clarifying that approaching good friends and practicing the three learnings are accomplished by wisdom). Third, clarifying the ten types of wisdom-maturing dharmas that can mature liberation (third, clarifying the ten types of wisdom-maturing dharmas that can mature liberation). Liberation is the result (liberation is the result), maturation is the cause (the factors that can mature liberation are the cause). That is, cessation and contemplation, etc. (that is, cessation and contemplation, etc.). This result and this cause (this result and this cause), are both what is matured (are both the objects that are matured). Wisdom is what matures (wisdom is what matures them). Because wisdom can mature them (because wisdom can mature them), it is called the maturation of wisdom (it is called the maturation of wisdom). 'Because wisdom in the mind of samadhi clearly turns towards the objects of knowledge' (in the mind of samadhi, wisdom can clearly contemplate the objects of knowledge), this explains that the branch of 'shamatha' (cessation) is matured by wisdom (this explains that the practice of 'shamatha' (cessation) is matured by wisdom). If the mind of samadhi has no wisdom (if the mind of samadhi has no wisdom), the realization of the realm is not clear (then the realization of the realm is not clear). The obstacles of defilements cannot be removed (the obstacles of defilements cannot be removed). It is proven by wisdom (it is proven by wisdom), and it can remove obstacles (and it can remove obstacles). The mind of samadhi is then complete (the mind of samadhi is then complete), therefore it is called the maturation of wisdom (therefore it is called the maturation of wisdom). Second, from the branch of 'vipassana' (contemplation) onwards (second, from the practice of 'vipassana' (contemplation) onwards), explaining the maturation of wisdom through relying on good friends and practicing the three learnings (explaining the maturation of wisdom through relying on good friends and practicing the three learnings). First, a statement (first, a statement), then an explanation (then an explanation). In the statement (in the statement), it refers to the initial arising of cultivated wisdom (it refers to the initial arising of cultivated wisdom), which must rely on the acceptance of good friends (which must rely on the acceptance of good friends). Second, relying on the acceptance of 'shamatha' (cessation) (second, relying on the acceptance of 'shamatha' (cessation)). Third, relying on the acceptance of the perfection of morality (third, relying on the acceptance of the perfection of morality). Because it is the initial arising of cultivated wisdom (because it is the initial arising of cultivated wisdom), it is not said that it is accepted by cultivated wisdom (it is not said that it is accepted by cultivated wisdom). Or because it is the initial arising of heard wisdom (or because it is the initial arising of heard wisdom), it is not said that it is accepted by wisdom (it is not said that it is accepted by wisdom). Because there is no currently active expedient wisdom (because there is no currently active expedient wisdom). If wisdom arises later (if wisdom arises later), it is also accepted by wisdom in principle (it is also accepted by wisdom in principle). In the separate explanations (in the separate explanations), only the acceptance of relying on good friends and relying on morality is explained (only the acceptance of relying on good friends and relying on morality is explained), the acceptance of relying on samadhi is not explained (the acceptance of relying on samadhi is not explained). The previous maturation of cessation (the previous maturation of cessation) is precisely for this reason (is precisely for this reason). The acceptance of good friends refers to (the acceptance of good friends refers to), through the acceptance of good friends (through the acceptance of good friends), when teaching the Dharma (when teaching the Dharma), in the realm of what is taught and what is known (in the realm of what is taught and what is known), because there is wisdom (because there is wisdom), there is a desire for understanding (there is a desire for understanding).
尸羅攝受者。由攝受尸羅。他有三根。隨舉罪等。由有此慧故堪忍譏論。
第三又依所知真實下。釋十種能熟解脫慧成熟法。中有三。初辨十種。后結十種。漸次能令解脫圓滿 言十種者。一于境真實有覺了欲。二愛樂聞法。三便發請問。四聞昔未聞甚深法義。五明凈法義除先所疑。六能見過患深厭盛事。七於世盛事不生愿樂。八為除惡趣法心生正愿。九為除諸惑修諸善法。十為得彼果及心清凈。心生正愿。由此漸次解脫圓滿。能成三支。
廣攝聖教更無增過中 如是三支廣聖教義謂十十種者。謂初聞正法故。凡所修行。皆以涅槃。而為上首。此所修學能成熟。彼解脫等位。一切皆是慧之成就。此後二種。由聞正法為先 以涅槃為上首中。有十法轉。慧成就中。有十種漸次。故結廣教。名十十種。非聞正法亦有十也。故聞正法中。無結廣教若過若增。后二有結也。
七支中。第五修習對除。即四處中第三修習瑜伽。文分為四。初問總標。次隨別釋。三以修對除。即修瑜伽。四結廣教不過不增 隨別釋中有三。初解三位十種修習 第二。又不凈想略有二種下。遂前難解 第三。又正方便修諸想者有能斷滅所治諸欲下。釋多所作修習對治。初文有二。初列三位。后釋十種修 明十修中文有三 初明不凈
【現代漢語翻譯】 現代漢語譯本：
持戒的攝受者，由於攝受戒律（Śīla，道德行為），他具有三種根本的品質。即使受到指責等，由於具有這種智慧，也能堪忍譏諷和議論。
第三，又依據所知真實（Yathābhūta-darśana，如實知見）以下，解釋十種能夠成熟解脫智慧的成熟之法。其中有三部分：首先辨別十種，然後總結這十種，逐漸能夠使解脫圓滿。所說的十種是：一，對於境界的真實具有覺了的意欲；二，喜愛聽聞佛法；三，便發起請問；四，聽聞過去未曾聽聞的甚深法義；五，明凈法義，消除先前所疑惑的；六，能夠見過患，深深厭離興盛之事；七，對於世間的興盛之事不生愿樂；八，爲了消除惡趣之法，心中生起正愿；九，爲了消除各種迷惑，修習各種善法；十，爲了得到那些果報以及心的清凈，心中生起正愿。由此逐漸解脫圓滿，能夠成就三種支分。
在廣泛攝取聖教（Ārya-dharma，聖者之法）中，更沒有增加或減少的過失。像這樣三種支分廣泛地闡述了聖教的意義，所說的十十種，是指最初聽聞正法（Saddharma，正法）的緣故，凡是所修行的，都以涅槃（Nirvāṇa，寂滅）作為最高的目標。這種所修學的能夠成熟那些解脫等位，一切都是智慧的成就。此後的兩種，由於聽聞正法為先，以涅槃為最高目標。其中有十法運轉，智慧成就中有十種漸次，所以總結廣泛的教義，名為十十種。並非沒有聽聞正法也有十種。所以聽聞正法中，沒有總結廣泛的教義，無論是增加還是減少。后兩種有總結。
在七支中，第五是修習對治，即四處中的第三修習瑜伽（Yoga，相應）。文分為四個部分：首先是提問總標，其次是隨別解釋，第三是以修習對治，即修習瑜伽，第四是總結廣泛的教義，沒有增加或減少。隨別解釋中有三部分：首先解釋三位十種修習；第二，又從不凈想（Aśubha-saṃjñā，不凈觀）略有二種以下，繼續解釋先前難以理解的內容；第三，又從正方便修習各種想者有能斷滅所治的各種慾望以下，解釋多種所作的修習對治。最初的文有兩部分：首先列出三位，然後解釋十種修習。明瞭十種修習，文中有三部分：首先說明不凈觀。
【English Translation】 English version:
A possessor of Śīla (moral conduct), by possessing Śīla, he has three fundamental qualities. Even if accused, etc., because of having this wisdom, he is able to endure criticism and arguments.
Thirdly, based on Yathābhūta-darśana (seeing things as they are) below, explains the ten kinds of maturing dharmas that can mature the wisdom of liberation. Among them are three parts: first, distinguish the ten kinds; then, summarize these ten kinds, which can gradually make liberation complete. The ten kinds mentioned are: first, having a desire for realization regarding the truth of objects; second, loving to hear the Dharma; third, then initiating questions; fourth, hearing profound Dharma meanings that were never heard before; fifth, clarifying the Dharma meanings and eliminating previous doubts; sixth, being able to see faults and deeply disliking prosperous affairs; seventh, not generating desire for worldly prosperous affairs; eighth, in order to eliminate the dharmas of evil destinies, generating a correct aspiration in the mind; ninth, in order to eliminate various delusions, practicing various good dharmas; tenth, in order to obtain those fruits and the purity of the mind, generating a correct aspiration in the mind. From this, liberation gradually becomes complete, and it can accomplish three branches.
In widely embracing the Ārya-dharma (the Dharma of the Noble Ones), there is no fault of increasing or decreasing. Like this, the three branches widely explain the meaning of the Holy Teaching. The 'ten tens' mentioned refer to the fact that because of initially hearing the Saddharma (True Dharma), all practices are aimed at Nirvāṇa (cessation) as the highest goal. This learning and practice can mature those stages of liberation, etc., and all are accomplishments of wisdom. The latter two are based on hearing the True Dharma first, with Nirvāṇa as the highest goal. Among them, there are ten Dharma transformations, and in the accomplishment of wisdom, there are ten gradual progressions. Therefore, summarizing the extensive teachings is called 'ten tens.' It is not that there are ten even without hearing the True Dharma. Therefore, in hearing the True Dharma, there is no summary of the extensive teachings, whether increasing or decreasing. The latter two have summaries.
Among the seven branches, the fifth is practicing antidotes, which is the third practice of Yoga (union) in the four places. The text is divided into four parts: first, a general question and statement; second, a separate explanation; third, using practice as an antidote, which is practicing Yoga; fourth, summarizing the extensive teachings, without increasing or decreasing. There are three parts in the separate explanation: first, explaining the ten kinds of practice in the three positions; second, again, from 'Aśubha-saṃjñā (the perception of impurity) briefly has two kinds' below, continuing to explain the previously difficult-to-understand content; third, again, from 'Those who practice various perceptions with correct means have the ability to cut off and extinguish the various desires that are to be treated' below, explaining the practice of antidotes with multiple functions. The initial text has two parts: first, listing the three positions; then, explaining the ten kinds of practice. Clarifying the ten practices, there are three parts in the text: first, explaining the perception of impurity.
無常二想。二又出家者四種所作下。明無常苦等四想。三又于遠離閑居下。明光明等四想 其所對除十種者。一在家有淫慾貪。及受用愛。二出家已為尋思擾動。不生喜樂。為除淫貪修不凈想。為除受用愛。及不生喜樂。修無常想。顯無常想通在家出家二位修習。以二能除。除二所除。故言通隨次。非以在家出家為二。名隨次第。
無常苦等四想中。有三。初明四種所作。次明四種所治。后明四種能治之法。此下餘八所治。及能治法。即出家後設生喜樂。有懶惰懈怠等為四。遠離閑居。于止觀品。闇昧心等為四。故於出家中。於四種所依事。起四種障。為除此故。修無常苦等四想。
光明等四想中。有二。初明四種所治。后明四想 三于生有隨動想心。為對治此 修滅想者。謂有為法生滅遷動。名生動相。今見彼相。名于生中有隨動想。故為治此修于滅想。離遷動故。或於常來生有。數生喜樂。名隨動想。為對治此。修習滅想。即當有不生。無欣樂意。雖有兩釋。前解為勝。
又不凈想略有二種下。第二逐前難釋中分三。初釋在家初不凈想。次釋出家于無常所修苦想。三釋遠離閑居中。修光明想 思擇者。正思量 修習者。起修作。不凈想中有三。初列二力。次明二障。后明除此能治白法。多有所
【現代漢語翻譯】 現代漢語譯本： 無常二想（Anitya Dvisamjna，兩種無常的觀想）。二、又出家者四種所作下，闡明無常、苦等四想（Anitya Dukkhaadi Chatursamjna，四種無常、苦等觀想）。三、又于遠離閑居下，闡明光明等四想（Aalokaadi Chatursamjna，四種光明等觀想）。其所對治的十種煩惱是：一、在家有淫慾貪，以及對受用的愛著；二、出家后被尋思擾動，不生喜樂。爲了去除淫慾貪，修習不凈想（Asubhasamjna，不凈觀）；爲了去除對受用的愛著，以及不生喜樂，修習無常想（Anityasamjna，無常觀）。這顯示無常想通用於在家和出家兩種身份的人修習，因為這兩種觀想能夠去除兩種煩惱。『除二所除』，所以說『通隨次』，並非以在家和出家為二，名為『隨次第』。
無常、苦等四想中，有三部分。首先闡明四種所作；其次闡明四種所治；最後闡明四種能治之法。此下其餘八種所治，以及能治之法，即出家后即使生起喜樂，也有懶惰懈怠等四種障礙；遠離閑居時，于止觀品中，有闇昧心等四種障礙。因此，在出家中，對於四種所依之事，生起四種障礙。爲了去除這些障礙，修習無常、苦等四想。
光明等四想中，有兩部分。首先闡明四種所治；然後闡明四想。三、于生有隨動想心，爲了對治此，修習滅想（Nirodhasamjna，滅盡觀）。所謂有為法生滅遷動，名為生動相。現在見到這種現象，名為于生中有隨動想。所以爲了對治此，修習滅想，遠離遷動的緣故。或者對於常來的生有，數數生起喜樂，名為隨動想。爲了對治此，修習滅想，就會有不生，沒有欣樂的意念。雖然有兩種解釋，但前一種解釋更為殊勝。
又，不凈想略有二種下，第二部分，在前面的難題解釋中分為三部分。首先解釋在家初修的不凈想；其次解釋出家于無常中所修的苦想（Dukkhasamjna，苦觀）；第三解釋遠離閑居中，修習的光明想（Aalokasamjna，光明觀）。思擇者，指如理思量。修習者，指開始修作。不凈想中有三部分。首先列出二力；其次闡明二障；最後闡明去除這些障礙的能治白法。多有所...
【English Translation】 English version: The Two Contemplations on Impermanence (Anitya Dvisamjna). Secondly, concerning the four practices of a renunciate, the text elucidates the four contemplations on impermanence, suffering, etc. (Anitya Dukkhaadi Chatursamjna). Thirdly, concerning dwelling in solitude, the text elucidates the four contemplations on light, etc. (Aalokaadi Chatursamjna). The ten afflictions they counteract are: first, the householder's lustful desire and attachment to enjoyment; second, the renunciate's agitation by thoughts, preventing joy and happiness. To eliminate lustful desire, one cultivates the contemplation on impurity (Asubhasamjna); to eliminate attachment to enjoyment and the lack of joy and happiness, one cultivates the contemplation on impermanence (Anityasamjna). This shows that the contemplation on impermanence is practiced by both householders and renunciates, as these two contemplations can eliminate the two afflictions. 'Eliminating the two that are eliminated,' hence it is said 'generally in sequence,' not that householders and renunciates are two, named 'in sequence'.
Among the four contemplations on impermanence, suffering, etc., there are three parts. First, it elucidates the four practices; second, it elucidates the four that are counteracted; third, it elucidates the four methods of counteraction. Below, the remaining eight that are counteracted and the methods of counteraction refer to the four obstacles such as laziness and懈怠, even if joy and happiness arise after renunciation; and the four obstacles such as a darkened mind in the chapter on cessation and contemplation when dwelling in solitude. Therefore, in renunciation, four obstacles arise in relation to the four objects of reliance. To eliminate these obstacles, one cultivates the four contemplations on impermanence, suffering, etc.
Among the four contemplations on light, etc., there are two parts. First, it elucidates the four that are counteracted; then it elucidates the four contemplations. Thirdly, there is the mind with thoughts that follow movement in existence. To counteract this, one cultivates the contemplation on cessation (Nirodhasamjna). The arising, ceasing, and moving of conditioned phenomena are called the characteristics of arising and movement. Now, seeing these characteristics is called having thoughts that follow movement in existence. Therefore, to counteract this, one cultivates the contemplation on cessation, because it is apart from movement. Or, one frequently experiences joy and happiness in the constant coming into existence, which is called following movement. To counteract this, one cultivates the contemplation on cessation, so that there will be no arising and no intention of delight. Although there are two explanations, the former is superior.
Furthermore, concerning the contemplation on impurity, there are briefly two types. In the second part, the explanation of the previous difficulty is divided into three parts. First, it explains the initial contemplation on impurity practiced by householders; second, it explains the contemplation on suffering (Dukkhasamjna) cultivated by renunciates in relation to impermanence; third, it explains the contemplation on light (Aalokasamjna) cultivated in solitude. '思擇者' (Sithagza), refers to proper reflection. '修習者' (Xiuxizhe), refers to beginning to cultivate. In the contemplation on impurity, there are three parts. First, it lists the two powers; second, it elucidates the two obstacles; third, it elucidates the white dharma that can counteract these obstacles. Much is...
作。
釋障中。初辨障。后結之。五障中 親近母色者。數近女 處顯失念者。謂對眾前逢勝顯境 居隱放逸者。獨居屏處。縱蕩邪思 通處隱顯由串習力者。由前串習。處隱或顯。生失念放逸 五雖勤方便等者。修不凈時。邪思上勝。心隨凈相。
七種障者 一本所作事心散亂性。隨作彼事時。心生散亂 二本所事趣作用性。將作彼事。發起欣趣方便作用 三方便作意不善巧性。如無智者。用三寶財。由不恭敬承事師父勤請問故。不解方便 四雖處空閑。乃至擾亂其心。但由不守根門。所以染尋思起 五食不知量。身不調適 六尋思亂故。不樂寂止 七身不調故。不修慧品觀察諸法。
能障中。當知總說一門十二一門十四者。談二別障。初五后七。名為十二。總別合論。更加二總。謂思擇障。及修習障。故成十四。
釋光明相中有三。初總明此緣法光明。次明十一所治暗障。三顯相違能治白法 如是疑隨逐故者。結初暗障。障礙能遣疑因緣故者。結后三障。精勤少睡。正食身調。順觀諦法。不欲雜居。如理作意。是能除遣疑之因緣。后三障此故。說為障礙。能遣疑。
修所成慧所除七法暗者。一惛沈。二掉舉。三喜悅。四怖瞋二種相應等法。五起言尋伺。六不正思惟。及心散亂。七
【現代漢語翻譯】 現代漢語譯本 作（指修行）。
解釋障礙部分。首先辨別障礙，然後總結。五種障礙中：親近母親的身體（親近母色者），指經常接近女性；處在顯眼的地方而失去正念（處顯失念者），指在眾人面前遇到美好的事物而失去正念；獨處時放縱（居隱放逸者），指獨自在隱蔽的地方，放縱邪惡的念頭；在任何地方，無論是隱蔽還是顯眼，都會因為串習的力量而產生障礙（通處隱顯由串習力者），指由於之前的串習，無論在隱蔽還是顯眼的地方，都會產生失去正念和放縱的行為；即使非常勤奮地修行（五雖勤方便等者），在修不凈觀時，邪惡的念頭佔據上風，心隨著美好的事物而動。
七種障礙是：一、原本要做的事情因為心散亂而無法完成（一本所作事心散亂性），指在做某件事的時候，心裡產生散亂；二、原本要做的事情因為追求享樂而無法完成（二本所事趣作用性），指將要做某件事的時候，心裡產生追求享樂的想法和行為；三、不善巧地運用方法（三方便作意不善巧性），比如沒有智慧的人，使用三寶（Triratna）的財物，因為不恭敬地侍奉師父，不勤奮地請教問題，所以不理解正確的方法；四、即使身處空閑的地方，也會因為不守護根門（indriya-dvara），而被染污的念頭擾亂內心（四雖處空閑，乃至擾亂其心），所以染污的尋思（vitarka）會生起；五、飲食不知節制，導致身體不調和（五食不知量，身不調適）；六、因為尋思（vitarka）的擾亂，不喜歡寂靜（六尋思亂故，不樂寂止）；七、因為身體不調和，所以不能修習智慧，觀察諸法（dharma）（七身不調故，不修慧品觀察諸法）。
在能障礙的部分，應當知道總的說是一門十二，一門十四（能障中。當知總說一門十二一門十四者），指的是兩種不同的障礙。前面的五種和後面的七種，合起來是十二種。如果把總的障礙和個別的障礙合起來討論，再加上兩種總的障礙，即思擇障和修習障，就成了十四種。
解釋光明相的部分有三點。首先總的說明這種緣法（pratītyasamutpāda）的光明，其次說明十一種所要對治的黑暗障礙，第三顯示與黑暗障礙相反的、能夠對治的白色法（śukla-dharma）。像這樣因為疑惑而跟隨（如是疑隨逐故者），總結了最初的黑暗障礙。障礙能夠去除疑惑的因緣（障礙能遣疑因緣故者），總結了後面的三種障礙。精勤修行，減少睡眠，正確飲食，調理身體，順應真理觀察諸法（dharma），不喜與人雜居，如理作意（yoniso manasikara），這些是能夠去除疑惑的因緣。後面的三種障礙因此被稱為障礙，能夠去除疑惑。
修所成慧（bhāvanā-maya prajñā）所去除的七種黑暗法是：一、昏沉（styāna）；二、掉舉（auddhatya）；三、喜悅（prīti）；四、怖（bhaya）和瞋（dveṣa）兩種相應等法；五、生起語言尋伺（起言尋伺）；六、不正思惟（ayoniśo manasikāra）以及心散亂；七
【English Translation】 English version Practices.
Explanation of Obstacles. First, distinguish the obstacles, then summarize them. Among the five obstacles: 'Close to the mother's body' (親近母色者, qīnjìn mǔ sè zhě), refers to frequently approaching women; 'Losing mindfulness in conspicuous places' (處顯失念者, chù xiǎn shī niàn zhě), refers to losing mindfulness when encountering beautiful things in front of a crowd; 'Indulging in solitude' (居隱放逸者, jū yǐn fàngyì zhě), refers to indulging in evil thoughts alone in secluded places; 'Obstacles arising from habituation in any place, whether hidden or conspicuous' (通處隱顯由串習力者, tōng chù yǐn xiǎn yóu chuànxí lì zhě), refers to losing mindfulness and indulging in behavior due to previous habituation, whether in hidden or conspicuous places; 'Even with diligent practice' (五雖勤方便等者, wǔ suī qín fāngbiàn děng zhě), when practicing impurity contemplation, evil thoughts prevail, and the mind follows beautiful things.
The seven obstacles are: 1. 'The nature of being distracted from the task at hand' (一本所作事心散亂性, yī běn suǒ zuò shì xīn sànluàn xìng), refers to the mind being distracted when doing something; 2. 'The nature of pursuing enjoyment in the task at hand' (二本所事趣作用性, èr běn suǒ shì qù zuòyòng xìng), refers to the mind generating thoughts and actions of pursuing enjoyment when about to do something; 3. 'Unskillful use of methods' (三方便作意不善巧性, sān fāngbiàn zuòyì bù shànqiǎo xìng), such as an unwise person using the wealth of the Three Jewels (Triratna), because they do not respectfully serve the teacher, nor diligently ask questions, so they do not understand the correct method; 4. 'Even when in a secluded place, the mind is disturbed' (四雖處空閑，乃至擾亂其心, sì suī chù kōngxián, nǎizhì rǎoluàn qí xīn), because they do not guard the sense doors (indriya-dvara), so defiled thoughts (vitarka) arise; 5. 'Not knowing the measure of food, leading to disharmony in the body' (五食不知量，身不調適, wǔ shí bù zhī liàng, shēn bù tiáoshì); 6. 'Because of the disturbance of thoughts (vitarka), not enjoying tranquility' (六尋思亂故，不樂寂止, liù xúnsī luàn gù, bù lè jìzhǐ); 7. 'Because of the disharmony of the body, not cultivating wisdom and observing all dharmas' (dharma) (七身不調故，不修慧品觀察諸法, qī shēn bù tiáo gù, bù xiū huì pǐn guānchá zhū fǎ).
In the section on what can obstruct, it should be known that generally speaking, one category has twelve, and another has fourteen (能障中。當知總說一門十二一門十四者, néng zhàng zhōng. dāng zhī zǒng shuō yī mén shí'èr yī mén shísì zhě), referring to two different types of obstacles. The previous five and the following seven, combined, make twelve. If the general obstacles and the individual obstacles are discussed together, and two general obstacles are added, namely the obstacle of deliberation and the obstacle of practice, then there are fourteen.
The explanation of the aspect of light has three points. First, generally explain the light of this conditioned arising (pratītyasamutpāda); second, explain the eleven dark obstacles to be overcome; third, reveal the white dharmas (śukla-dharma) that are opposite to the dark obstacles and can overcome them. 'Like this, because of doubt following' (如是疑隨逐故者, rú shì yí suízhú gù zhě), summarizes the initial dark obstacle. 'Obstacles that can remove the causes and conditions of doubt' (障礙能遣疑因緣故者, zhàng'ài néng qiǎn yí yīnyuán gù zhě), summarizes the following three obstacles. Diligent practice, reducing sleep, eating correctly, regulating the body, observing all dharmas (dharma) in accordance with the truth, not liking to live in mixed company, and appropriate attention (yoniso manasikara), these are the causes and conditions that can remove doubt. The following three obstacles are therefore called obstacles, which can remove doubt.
The seven dark dharmas removed by wisdom arising from cultivation (bhāvanā-maya prajñā) are: 1. Drowsiness (styāna); 2. Restlessness (auddhatya); 3. Joy (prīti); 4. Fear (bhaya) and anger (dveṣa), two corresponding dharmas; 5. Arising of verbal thought (起言尋伺); 6. Inappropriate attention (ayoniśo manasikāra) and mental distraction; 7.
邪思構。如其次第。七種修慧所除暗障。
世間一切種清凈下。釋第四修果。文分為二。初釋二凈。后結成修果。初復分二。初釋第六世間凈支。后釋第七齣世凈支。初文復二。初廣釋相。后結世間清凈。唯在正法。非諸外道。初文有三。一問列三名。二隨別釋。三結廣教不過不增。別釋三中。創得初靜慮未至定。名得三摩地。得根本名三摩地圓滿。離諸障染引生通慧。諸清凈鮮白。名三摩地自在。
得三摩地中分四。初釋所治能治別相。次釋得者得近分。三結廣聖教不過不增。四結世間凈住正法者得。初文有二。初明所治二十法。后顯能治。初文復二。初明二十障。后明四相堪能障法。初文有三。初標。次釋。后結。
三摩地圓滿中有三。初釋十相。次結圓滿入根本地。后結廣教。十相者。一愿勝定滿。二見定勝德。三精勤策勵。四折伏色愛。五善未圓修他惡尚勝。六于凈天生心無耽染。七不自卑下策舉增修。八隨順二修。九勤精正法。十于止觀隨生愛。
三摩地自在中有二。初釋自在相。后結廣教。初文有三。初標雖已圓滿。未自在相。善觀察故。當得自在。次釋四處二十二種相。后彼于如是四處下。明自在相。第二文中有二。初列四處。後由剃除鬚髮下。釋二十二種相。
四處
【現代漢語翻譯】 現代漢語譯本 邪思構（錯誤的思維）。如其次第（按照順序）。七種修慧（七種通過修行獲得的智慧）所除暗障（所消除的障礙）。
世間一切種清凈下（世間一切種類的清凈以下）。釋第四修果（解釋第四種修行的結果）。文分為二（文章分為兩部分）。初釋二凈（首先解釋兩種清凈）。后結成修果（最後總結修行的結果）。初復分二（第一部分又分為兩部分）。初釋第六世間凈支（首先解釋第六種世間的清凈支）。后釋第七齣世凈支（然後解釋第七種出世間的清凈支）。初文復二（第一部分又分為兩部分）。初廣釋相（首先廣泛地解釋其相）。后結世間清凈（然後總結世間的清凈）。唯在正法（只存在於正法中）。非諸外道（而不是各種外道）。初文有三（第一部分有三個部分）。一問列三名（首先提問並列出三個名稱）。二隨別釋（然後分別解釋）。三結廣教不過不增（最後總結廣泛的教義既沒有減少也沒有增加）。別釋三中（在分別解釋三個部分中）。創得初靜慮未至定（最初獲得初禪的未至定）。名得三摩地（稱為獲得三摩地）。得根本名三摩地圓滿（獲得根本定稱為三摩地圓滿）。離諸障染引生通慧（遠離各種障礙和污染，從而引發神通和智慧）。諸清凈鮮白（各種清凈鮮明）。名三摩地自在（稱為三摩地自在）。
得三摩地中分四（在獲得三摩地中分為四個部分）。初釋所治能治別相（首先解釋所要對治的和能夠對治的不同的相）。次釋得者得近分（然後解釋獲得者獲得近分定）。三結廣聖教不過不增（最後總結廣泛的聖教既沒有減少也沒有增加）。四結世間凈住正法者得（最後總結世間清凈並安住于正法的人才能獲得）。初文有二（第一部分有兩個部分）。初明所治二十法（首先說明所要對治的二十種法）。后顯能治（然後顯示能夠對治的方法）。初文復二（第一部分又分為兩個部分）。初明二十障（首先說明二十種障礙）。后明四相堪能障法（然後說明四種相的堪能障礙法）。初文有三（第一部分有三個部分）。初標（首先標出）。次釋（然後解釋）。后結（最後總結）。
三摩地圓滿中有三（在三摩地圓滿中有三個部分）。初釋十相（首先解釋十種相）。次結圓滿入根本地（然後總結圓滿進入根本地）。后結廣教（最後總結廣泛的教義）。十相者（十種相是）。一愿勝定滿（一、希望殊勝的禪定圓滿）。二見定勝德（二、見到禪定的殊勝功德）。三精勤策勵（三、精進努力）。四折伏色愛（四、折服對色界的貪愛）。五善未圓修他惡尚勝（五、善行尚未圓滿，修行其他惡行反而更加殊勝）。六于凈天生心無耽染（六、對於清凈的天界，生起的心沒有貪戀）。七不自卑下策舉增修（七、不自卑，策勵自己增進修行）。八隨順二修（八、隨順止觀二種修行）。九勤精正法（九、勤奮精進于正法）。十于止觀隨生愛（十、對於止觀，隨之生起喜愛）。
三摩地自在中有二（在三摩地自在中有兩個部分）。初釋自在相（首先解釋自在的相）。后結廣教（最後總結廣泛的教義）。初文有三（第一部分有三個部分）。初標雖已圓滿（首先標出雖然已經圓滿）。未自在相（但還沒有自在的相）。善觀察故（因為善於觀察的緣故）。當得自在（應當獲得自在）。次釋四處二十二種相（然後解釋四處二十二種相）。后彼于如是四處下（然後在『彼于如是四處下』）。明自在相（說明自在的相）。第二文中有二（第二部分有兩個部分）。初列四處（首先列出四處）。後由剃除鬚髮下（然後在『由剃除鬚髮下』）。釋二十二種相（解釋二十二種相）。
四處（四處）。
【English Translation】 English version Wrong thoughts (evil thoughts). In due order (sequentially). The darkness and obstacles removed by the seven kinds of wisdom cultivated through practice (seven kinds of wisdom attained through cultivation).
『Below all kinds of purity in the world』 (below all kinds of purity in the world). Explains the fourth result of cultivation (explains the fourth result of practice). The text is divided into two parts (the text is divided into two parts). First, explain the two purities (first explain the two purities). Then, conclude the result of cultivation (finally summarize the result of practice). The first part is further divided into two parts (the first part is further divided into two parts). First, explain the sixth worldly pure branch (first explain the sixth worldly pure branch). Then, explain the seventh supramundane pure branch (then explain the seventh supramundane pure branch). The first part is further divided into two parts (the first part is further divided into two parts). First, broadly explain the characteristics (first broadly explain the characteristics). Then, conclude that worldly purity (then conclude that worldly purity). Exists only in the true Dharma (exists only in the true Dharma). Not in various external paths (not in various external paths). The first part has three sections (the first part has three sections). First, ask and list the three names (first ask and list the three names). Second, explain them separately (then explain them separately). Third, conclude that the extensive teachings are neither diminished nor increased (finally conclude that the extensive teachings are neither diminished nor increased). Among the separate explanations of the three sections (among the separate explanations of the three sections). Initially attaining the preliminary concentration of the first Dhyana (initially attaining the preliminary concentration of the first Dhyana). Called attaining Samadhi (called attaining Samadhi). Attaining the fundamental is called the perfection of Samadhi (attaining the fundamental is called the perfection of Samadhi). Separated from all obstacles and defilements, giving rise to supernatural powers and wisdom (separated from all obstacles and defilements, giving rise to supernatural powers and wisdom). All purity is bright and clear (all purity is bright and clear). Called Samadhi mastery (called Samadhi mastery).
In attaining Samadhi, there are four parts (in attaining Samadhi, there are four parts). First, explain the different characteristics of what is to be treated and what can treat it (first explain the different characteristics of what is to be treated and what can treat it). Second, explain that the one who attains attains the near attainment (then explain that the one who attains attains the near attainment). Third, conclude that the extensive holy teachings are neither diminished nor increased (finally conclude that the extensive holy teachings are neither diminished nor increased). Fourth, conclude that those who dwell purely in the true Dharma attain it (finally conclude that those who dwell purely in the true Dharma attain it). The first part has two sections (the first part has two sections). First, explain the twenty dharmas to be treated (first explain the twenty dharmas to be treated). Then, reveal what can treat them (then reveal what can treat them). The first part is further divided into two parts (the first part is further divided into two parts). First, explain the twenty obstacles (first explain the twenty obstacles). Then, explain the four characteristics of capable obstructing dharmas (then explain the four characteristics of capable obstructing dharmas). The first part has three sections (the first part has three sections). First, label (first label). Second, explain (then explain). Third, conclude (finally conclude).
In the perfection of Samadhi, there are three parts (in the perfection of Samadhi, there are three parts). First, explain the ten characteristics (first explain the ten characteristics). Second, conclude that perfection enters the fundamental ground (then conclude that perfection enters the fundamental ground). Third, conclude the extensive teachings (finally conclude the extensive teachings). The ten characteristics are (the ten characteristics are): 1. Wishing for the supreme Samadhi to be fulfilled (1. Wishing for the supreme Samadhi to be fulfilled). 2. Seeing the supreme virtues of Samadhi (2. Seeing the supreme virtues of Samadhi). 3. Diligent effort (3. Diligent effort). 4. Subduing love of form (4. Subduing love of form). 5. Good deeds are not yet perfected, cultivating other evil deeds is even more superior (5. Good deeds are not yet perfected, cultivating other evil deeds is even more superior). 6. Having no attachment to the mind born in the pure heavens (6. Having no attachment to the mind born in the pure heavens). 7. Not being self-deprecating, encouraging oneself to increase cultivation (7. Not being self-deprecating, encouraging oneself to increase cultivation). 8. Following the two cultivations (8. Following the two cultivations of Samatha and Vipassana). 9. Diligently striving in the true Dharma (9. Diligently striving in the true Dharma). 10. With regard to Samatha and Vipassana, love arises accordingly (10. With regard to Samatha and Vipassana, love arises accordingly).
In Samadhi mastery, there are two parts (in Samadhi mastery, there are two parts). First, explain the characteristics of mastery (first explain the characteristics of mastery). Then, conclude the extensive teachings (finally conclude the extensive teachings). The first part has three sections (the first part has three sections). First, label that although it is already perfected (first label that although it is already perfected). The characteristics of not being free (the characteristics of not being free). Because of good observation (because of good observation). One should attain freedom (one should attain freedom). Second, explain the twenty-two characteristics in the four places (second, explain the twenty-two characteristics in the four places). Then, 『Below those in these four places』 (then 『Below those in these four places』). Explain the characteristics of mastery (explain the characteristics of mastery). The second part has two sections (the second part has two sections). First, list the four places (first list the four places). Then, 『Below shaving the beard and hair』 (then 『Below shaving the beard and hair』). Explain the twenty-two characteristics (explain the twenty-two characteristics).
Four places (four places).
者。一自誓受下劣形相威儀眾具。二自誓受禁制尸羅。三自誓受精勤無間修習善法。四為斷眾苦。受前三處時。應正觀察眾苦隨逐。此四處中。前三各起五相。第四處起七相 初處五相者。一剃除鬚髮。二舍俗形好。三著壞色衣。此三相誓受下劣形相所起也。又威儀眾具。各一為五第二處五相者。一略舍二事之所顯現。二不自懇責。他不呵擯。三有犯不輕舉。由此缺犯便自懇責。四他擯能悔除。五于舉罪者。無恚損惱。而自修治 第三處五相。如文自顯 第四處。四苦所隨應觀七相。初隨逐處有一相。于聖果未能隨證第二隨逐處有四相。謂生老病死。第三隨逐處有一。謂愛別離苦法。第四隨逐處有一。謂自業所作。生老病死略有二義。一性逼迫。苦苦所攝。對法等說。八苦之中。前之五苦苦苦攝故。二性遷謝。生變于死。老變于少。病變于壯。死變于生。故此說為壞苦隨逐。愛別離法。非是壞苦。以義攝之。此中初苦。苦苦所攝。第二第三。壞苦所攝。第四一種。行苦所攝。
自在相中有二。初明如理作意相等自在。后彼由如是樂斷樂修下。結成離染進善自在之相。初中復三。初標便起如理作意。次明依四處起二十二觀故。乃至成出家及沙門想。后明六修相斷修之相 六相者。一樂斷。二樂修。三不貪著。四無
【現代漢語翻譯】 現代漢語譯本： 關於『者』（指修行者）。第一，自願接受低下的外形和威儀，以及簡陋的用具。第二，自願接受禁制和戒律（尸羅，śīla，指戒律）。第三，自願接受精勤而不間斷地修習善法。第四，爲了斷除眾生的痛苦。在接受前述三種狀態時，應當正確地觀察痛苦的伴隨。在這四個方面中，前三個方面各自產生五種表象，第四個方面產生七種表象。 第一個方面（自誓受下劣形相威儀眾具）的五種表象是：第一，剃除鬚髮。第二，捨棄世俗的華麗外形。第三，穿著破舊的衣服。這三種表象是誓願接受低下的外形所產生的。此外，威儀和用具各算一種，總共五種。 第二個方面（自誓受禁制尸羅）的五種表象是：第一，略微捨棄兩種事物所顯現的狀態。第二，不自我苛責，他人也不呵斥排斥。第三，即使有違犯也不輕率行事，如果因此有缺失違犯，便自我懇切地責備。第四，他人呵斥排斥時能夠懺悔改正。第五，對於指出罪過的人，沒有怨恨惱怒，而是自我修整。 第三個方面（自誓受精勤無間修習善法）的五種表象，如經文字身所顯示。 第四個方面（為斷眾苦），應當觀察七種與四苦相伴隨的表象。最初的伴隨之處有一種表象，即對於聖果未能隨之證得。第二個伴隨之處有四種表象，即生、老、病、死。第三個伴隨之處有一種表象，即與所愛分離的痛苦。第四個伴隨之處有一種表象，即自身業力所造成的痛苦。生、老、病、死大致有兩種含義：一是本性上的逼迫，屬於苦苦所包含的。如《對法》等論述所說，八苦之中，前面的五苦都屬於苦苦所攝。二是本性上的遷謝，生會轉變為死，老會轉變為少，病會轉變為壯，死會轉變為生，因此這裡說為壞苦的伴隨。與所愛分離，並非是壞苦，而是從意義上歸納的。這其中，最初的苦屬於苦苦所攝，第二和第三屬於壞苦所攝，第四種屬於行苦所攝。 自在相中有兩種。首先闡明如理作意（yoniso-manasikara，如理作意）的相等自在。之後，從『彼由如是樂斷樂修』開始，總結形成遠離染污、精進向善的自在之相。最初的部分又分為三點。首先標明由此產生如理作意。其次闡明依靠四處（指四念處）產生二十二種觀想，乃至成就出家和沙門的念想。最後闡明六種修相，即斷修之相。六種表象是：第一，樂於斷除。第二，樂於修習。第三，不貪著。第四，沒有
【English Translation】 English version: Regarding the 『practitioner』 (者). First, vowing to accept inferior forms, demeanor, and simple implements. Second, vowing to accept prohibitions and precepts (śīla, 尸羅, meaning precepts). Third, vowing to accept diligent and uninterrupted practice of virtuous dharmas. Fourth, in order to eliminate the suffering of sentient beings. When accepting the aforementioned three states, one should correctly observe the accompanying suffering. Among these four aspects, the first three each produce five appearances, and the fourth produces seven appearances. The five appearances of the first aspect (vowing to accept inferior forms, demeanor, and simple implements) are: First, shaving the beard and hair. Second, abandoning worldly adornments. Third, wearing tattered clothes. These three appearances arise from the vow to accept inferior forms. In addition, demeanor and implements each count as one, totaling five. The five appearances of the second aspect (vowing to accept prohibitions and precepts - śīla) are: First, the state manifested by slightly abandoning two things. Second, not self-reproaching, and not being criticized or rejected by others. Third, even if there is a violation, not acting rashly; if there is a deficiency or violation because of this, then sincerely reproaching oneself. Fourth, being able to repent and correct when criticized or rejected by others. Fifth, having no resentment or annoyance towards those who point out faults, but instead, rectifying oneself. The five appearances of the third aspect (vowing to accept diligent and uninterrupted practice of virtuous dharmas) are as shown in the text itself. The fourth aspect (in order to eliminate the suffering of sentient beings) should observe the seven appearances that accompany the four sufferings. The initial accompanying place has one appearance, which is the failure to attain the holy fruit accordingly. The second accompanying place has four appearances, namely birth, old age, sickness, and death. The third accompanying place has one appearance, which is the suffering of separation from loved ones. The fourth accompanying place has one appearance, which is the suffering caused by one's own karma. Birth, old age, sickness, and death generally have two meanings: one is the compulsion of nature, which is included in the suffering of suffering. As discussed in treatises such as the Abhidharma, among the eight sufferings, the first five are included in the suffering of suffering. The second is the impermanence of nature, where birth transforms into death, old age transforms into youth, sickness transforms into health, and death transforms into birth, so this is said to be accompanied by the suffering of change. Separation from loved ones is not the suffering of change, but is categorized in terms of meaning. Among these, the initial suffering is included in the suffering of suffering, the second and third are included in the suffering of change, and the fourth is included in the suffering of conditioned existence. There are two aspects of freedom. First, clarifying the freedom of proper attention (yoniso-manasikara, 如理作意). Then, starting from 『He, through such joy of abandoning and joy of cultivating,』 summarizing and forming the aspect of freedom from defilements and progress towards goodness. The initial part is further divided into three points. First, indicating that proper attention arises from this. Second, clarifying that relying on the four foundations of mindfulness (四念處) produces twenty-two contemplations, and even achieves the thought of renunciation and the śrāmaṇa. Finally, clarifying the six aspects of cultivation, which are the aspects of abandoning and cultivating. The six appearances are: First, joy in abandoning. Second, joy in cultivating. Third, non-attachment. Fourth, without
恚害。五無隨惑善守念住。六無增上慢。
出世凈中。文分為三。初標列五門。后隨別釋。三結成凈及廣教義。先得四善根世間清凈。已便能最初。入諦現觀。明生暗滅。障礙便除。為證通慧。思前所得歡喜諸事。為斷除障。複習如前所得類道。由此遂能入無學位。證清凈道及果功德。是名此中略義次第。
入諦觀中。又分為三。初問生起從世間凈。為證出世。觀世劣境。深生厭惡 二又此住正法者下。廣說厭患。安住心相 后結此二相各二十種。更無過增廣辨厭患。
安住相中。文分為二。初明於五處所。以二十相思惟厭患 后復有五因二十種相下。明心安住。初有三。初列五處 次此中略有三種下。辨二十相 后如是彼以由厭俱行想下。結成厭想 五處者。一于已雜染相應。二于已清凈不相應。三于已雜染相應過患。四于已清凈。不相應過患。五于已清凈。見難成辨。於此五處心俱厭患 依五處二十相者。初三處各三相。第四處有五種。第五處有五。合前為十九 又復發起堅固精進下。合結於五處。總為一相。並前二十也 雜染相應有三者。謂雜染體而已相應故。一未離不調死。聖者已離故。二當墮煩惱坑。三現行惡業。當生惡處。此隨所應。即煩惱業生三種雜染 清凈不相應者。謂涅槃。定
【現代漢語翻譯】 現代漢語譯本 『恚害』（因憤怒而產生的傷害）。『五無隨惑善守念住』（五種不會隨順煩惱的善於守護的念住）。『六無增上慢』（六種沒有增上慢的狀態）。
在『出世凈』（超越世間的清凈）中，文章分為三部分。首先標列五門，然後分別解釋，最後總結成清凈以及廣泛的教義。先得到『四善根世間清凈』（四種善根所帶來的世間清凈），就能最初進入『諦現觀』（對真理的直接觀察）。光明生起，黑暗滅除，障礙便被去除。爲了證得通達智慧，思索先前獲得的歡喜諸事。爲了斷除障礙，再次修習先前獲得的同類道。由此就能進入無學位的境界，證得清凈道以及果位的功德。這就是此處的簡略意義次第。
在『入諦觀』（進入真理的觀察）中，又分為三部分。首先提問：從世間清凈生起，爲了證得出世間，觀察世間的低劣境界，深深產生厭惡。其次，『又此住正法者下』（又，那些安住于正法的人），廣泛地講述厭患，安住於心的狀態。最後總結這兩種狀態各有二十種，沒有比這更廣的辨析厭患了。
在『安住相』（安住的狀態）中，文章分為兩部分。首先闡明在五個處所，以二十種狀態思維厭患。然後，『復有五因二十種相下』（又有五種原因，二十種狀態），闡明心的安住。最初有三部分，首先列出五個處所。其次，『此中略有三種下』（這裡簡略有三種），辨析二十種狀態。最後，『如是彼以由厭俱行想下』（像這樣，他們以厭惡共同執行的念頭），總結成厭想。五個處所是：一，對於已經與雜染相應的；二，對於已經與清凈不相應的；三，對於已經與雜染相應所帶來的過患；四，對於已經與清凈不相應所帶來的過患；五，對於已經清凈，但見到難以成就。對於這五個處所，內心都感到厭惡。依據五個處所的二十種狀態，最初三個處所各有三種狀態，第四個處所有五種，第五個處所有五種，加起來是十九種。『又復發起堅固精進下』（又再次發起堅固的精進），總結五個處所，總共為一種狀態，加上之前的十九種，總共是二十種。與雜染相應有三種，指的是雜染的本體已經相應，所以：一，沒有脫離不調伏的死亡，聖者已經脫離了；二，將要墮入煩惱的深坑；三，現在正在做惡業，將來會生到惡處。這隨其所應，就是煩惱、業、生三種雜染。清凈不相應，指的是涅槃（寂滅）。定（禪定）。
【English Translation】 English version 『Hri-hāta』 (Harm caused by anger). 『Five without subsequent defilements, well-guarding mindfulness』 (Five kinds of mindfulness that do not follow defilements and are good at guarding). 『Six without arrogance』 (Six states without arrogance).
In 『Transcendent Purity,』 the text is divided into three parts. First, it lists the five gates; then, it explains them separately; and finally, it concludes with purity and extensive teachings. First, obtaining the 『Four Roots of Goodness Worldly Purity』 (The worldly purity brought about by the four roots of goodness) enables one to initially enter the 『Truth Direct Observation』 (Direct observation of the truth). Light arises, darkness disappears, and obstacles are removed. To attain comprehensive wisdom, contemplate the joyful matters previously obtained. To eliminate obstacles, practice again the similar paths previously obtained. Thus, one can enter the state of no-more-learning, attain the pure path, and the merits of the fruit. This is the brief meaning and sequence here.
In 『Entering the Truth Observation,』 it is further divided into three parts. First, it asks: arising from worldly purity, to realize transcendence, observe the inferior realms of the world, and deeply generate aversion. Second, 『Furthermore, those who abide in the Right Dharma』 (Furthermore, those who abide in the Right Dharma), extensively discuss aversion and the state of abiding in the mind. Finally, it concludes that each of these two states has twenty aspects, and there is no broader analysis of aversion than this.
In 『Abiding State,』 the text is divided into two parts. First, it clarifies that in five places, one contemplates aversion with twenty aspects. Then, 『Again, there are five causes, twenty aspects』 (Again, there are five causes, twenty aspects), it clarifies the abiding of the mind. Initially, there are three parts: first, it lists the five places. Second, 『Here, briefly, there are three』 (Here, briefly, there are three), it analyzes the twenty aspects. Finally, 『Thus, they with aversion co-occurring thought』 (Thus, they with thoughts co-occurring with aversion), it concludes with the thought of aversion. The five places are: one, regarding what is already associated with defilement; two, regarding what is not associated with purity; three, regarding the faults of what is already associated with defilement; four, regarding the faults of what is not associated with purity; five, regarding what is already pure but seen as difficult to achieve. Regarding these five places, the mind feels aversion. According to the twenty aspects of the five places, the first three places each have three aspects, the fourth place has five aspects, and the fifth place has five aspects, totaling nineteen aspects. 『Again, generating firm diligence』 (Again, generating firm diligence), it summarizes the five places, totaling one aspect, plus the previous nineteen aspects, totaling twenty aspects. Being associated with defilement has three aspects, referring to the essence of defilement already being associated, therefore: one, not being free from untamed death, which the saints have already freed themselves from; two, about to fall into the pit of afflictions; three, currently doing evil deeds, and will be born in evil realms in the future. This, as appropriate, is the three kinds of defilement: affliction, karma, and birth. Not being associated with purity refers to Nirvana (extinction). Samadhi (meditative concentration).
慧勝清凈法體。己身無故。名不相應 雜染相應過患者。由與雜染體相應。便生三種過患。一者生老病死。苦之根本故。二八無暇處。三於一切處。生四相所迫諸無常性 清凈不相應過患者。由與清凈體不相應故。便過患生 于已清凈見難成辨者。諸清凈法。見於己身難可成辨 一若舍清凈法。而不修為。其終不能任運自起作而能獲得 二除清凈法。外于余世事。尚非請他而能成辨。況清凈事 三決定應作。成大吉祥。解脫眾苦 四非於現在不作諸惡。即名清凈。已得永離煩惱熾然。若無聖道。惡業不盡故 五由清凈道圓滿證得。觀可清凈。若不證得學無學道。觀終不凈。
第二十相中。有四又字。初一于染凈體。相應不相應。第二又字。于染凈相應不相應。過患下二又字。於前第五。見難成辨思惟之相。
第二。有二十相心安住中有三。初標五因二十種相之所攝受。令于涅槃心安住相。次別釋五因。后彼于爾時由此五因下。結成安住 別釋五因等中分二。初明五因。次謂于空無愿等下。釋二十相。五因中有三。一問。二釋。三結五因 依逆次說五因者。一四善根。創能通達觀四諦故。二所依定。即四善根所依止定。三即此定。前四念住等。五停心觀等。能入境界。四此等觀前。修四聖種。六隨念等。名
【現代漢語翻譯】 現代漢語譯本 慧勝清凈的法體（Dharmakāya，佛的法身），本來沒有緣由，所以不能用名稱來完全對應描述。 與雜染相應的過患：由於與雜染的本體相應，就會產生三種過患：一是生老病死，這是痛苦的根本；二是八無暇處（沒有機會修行佛法的八種處境）；三是在一切處所，都會受到生、老、病、死四相的逼迫，呈現出諸法無常的本性。 與清凈不相應的過患：由於與清凈的本體不相應，就會產生過患。 對於已經清凈的境界，難以辨認：各種清凈的法，在自身上難以成就和辨認。 一、如果捨棄清凈的法，而不去修行，最終不能自然而然地生起作用，從而獲得清凈。 二、除了清凈的法之外，對於世俗的事情，尚且不能不依靠他人而成就，更何況是清凈的事情呢？ 三、應當決定去做，成就大的吉祥，解脫眾多的痛苦。 四、不是現在不做各種惡事，就叫做清凈。即使已經永遠脫離了煩惱的熾盛，如果沒有聖道，惡業也不會窮盡。 五、通過清凈道的圓滿證得，才能觀察到清凈。如果不證得有學道和無學道，觀察到的終究是不清凈的。
在第二十相中，有四個『又』字。第一個『又』字，用於染凈的本體，相應與不相應。第二個『又』字，用於染凈的相應與不相應。過患下的兩個『又』字，用於前面的第五個，難以辨認的思惟之相。
第二，有二十相的心安住中，有三個部分。首先標明五因（五個原因）被二十種相所攝受，從而使心安住在涅槃的狀態。其次分別解釋五因。然後『彼于爾時由此五因下』，總結成就安住的狀態。 分別解釋五因等中，分為兩個部分。首先闡明五因。其次『謂于空無愿等下』，解釋二十相。五因中，有三個部分。一、提問。二、解釋。三、總結五因。 按照逆序來說明五因：一、四善根（暖、頂、忍、世第一法），最初能夠通達觀察四諦（苦、集、滅、道）。二、所依定（四善根所依賴的禪定），即四善根所依止的禪定。三、即此定（就是這個禪定），前面的四念住（身念住、受念住、心念住、法念住）等，五停心觀（數息觀、不凈觀、慈悲觀、因緣觀、唸佛觀）等，能夠進入境界。四、此等觀之前，修四聖種（知足於衣、食、住、樂）。五、隨念（唸佛、念法、念僧、念戒、念施、念天）等，名稱。
【English Translation】 English version The Dharmakāya (慧勝清凈法體, the body of the Dharma, the body of the Buddha's teachings), being inherently without cause, cannot be fully described by names. The faults associated with being in accordance with defilements: Due to being in accordance with the nature of defilements, three faults arise: First, birth, old age, sickness, and death, which are the root of suffering; second, the eight unfavorable conditions (八無暇處, eight states where there is no opportunity to practice the Dharma); third, in all places, one is oppressed by the four characteristics of existence (生老病死, birth, old age, sickness, and death), revealing the impermanent nature of all phenomena. The faults associated with not being in accordance with purity: Due to not being in accordance with the nature of purity, faults arise. Regarding the difficulty in recognizing already purified states: Various pure Dharmas are difficult to achieve and recognize within oneself. First, if one abandons pure Dharmas and does not cultivate them, one will ultimately not be able to naturally arise and act, thereby attaining purity. Second, apart from pure Dharmas, even worldly matters cannot be accomplished without relying on others, let alone pure matters. Third, one should resolutely act, achieving great auspiciousness and liberation from numerous sufferings. Fourth, it is not that simply not doing evil deeds in the present is called purity. Even if one has already permanently escaped the intensity of afflictions, if there is no Noble Path, evil karma will not be exhausted. Fifth, only through the complete attainment of the pure path can one observe purity. If one does not attain the paths of learning and no-more-learning, what is observed will ultimately be impure.
In the twentieth aspect, there are four occurrences of the word 'again'. The first 'again' is used for the nature of defilement and purity, being in accordance and not in accordance. The second 'again' is used for the accordance and non-accordance of defilement and purity. The two 'again's under 'faults' are used for the fifth aspect mentioned earlier, the aspect of contemplation that is difficult to recognize.
Second, within the mind's abiding in the twenty aspects, there are three parts. First, it indicates that the five causes (五因, five reasons) are encompassed by the twenty aspects, thereby causing the mind to abide in the state of Nirvāṇa (涅槃). Second, it separately explains the five causes. Then, 'from that time on, due to these five causes', it concludes the state of abiding. Within the separate explanation of the five causes, there are two parts. First, it clarifies the five causes. Second, 'namely, in emptiness, wishlessness, etc.', it explains the twenty aspects. Within the five causes, there are three parts. One, questioning. Two, explanation. Three, concluding the five causes. Explaining the five causes in reverse order: One, the four roots of goodness (四善根, the four roots of virtue: warmth, peak, forbearance, and the highest mundane Dharma), initially able to penetrate and observe the Four Noble Truths (四諦, suffering, origin, cessation, and path). Two, the samādhi (所依定, concentration) on which they rely, namely the samādhi on which the four roots of goodness depend. Three, this very samādhi, the preceding four foundations of mindfulness (四念住, mindfulness of body, feelings, mind, and phenomena), etc., the five aspects of stopping and observing (五停心觀, contemplation on impurity, compassion, dependent origination, mindfulness of the Buddha), etc., are able to enter the realm. Four, before these contemplations, cultivating the four noble abodes (四聖種, contentment with clothing, food, lodging, and delight). Five, mindfulness (隨念, mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and devas), etc., are named.
能攝受加行資糧。五即於此前。受持三藏。親近和上及阿阇梨。能受教誡。加行思惟。名為最初攝受方便。故說五觀依逆次說。
依上五因。起二十相者。依初因有六相。依第二因。有四相。依第三因。有二相。依第四因。有五相。依第五因。有三相 初因有六相者。一微細現行有間無間。隨轉我慢俱行心相。此于定等前方便。起能障現觀作意正達。
有間我慢者。謂第六識俱 無間我慢者。謂第七識俱。此皆俱生故名微細。其分別者。前遠資糧已折伏故 二既通達已。任運作意心中。隨其所應。能善棄捨前二我慢。令無間滅。此令染意不行之義 三依無間滅。以無常等行如實思惟 四由此作意。乃至平等智生 五彼于爾時我慢等滅。證心一境性 六便自思惟我已證此。如實可知 依第二因四相者。一先世間道。得定圓滿。亦得自在。謂入住出 二於此諸相安住其心。入諦現觀 三若得此定未滿。自在思惟止舉舍相 四安住其心 第三相中。二相者。一阿那般那念 二法念住 第四因中。有五者。一遠離非所行處 二既遠離已樂斷樂修 三于晝夜分 觀自他衰盛事。心生厭患 四修六隨念 五住四聖種 第五因三相者。加行方便為二。正加行為一。
第二門離諸障礙中。有三。初標列二障。次隨別
【現代漢語翻譯】 現代漢語譯本： 能攝受加行資糧。五即於此前，受持三藏（Tipitaka，佛教經典），親近和上（Upadhyaya，親教師）及阿阇梨（Acharya，軌範師），能受教誡，加行思惟，名為最初攝受方便。故說五觀依逆次說。 依上五因，起二十相者。依初因有六相，依第二因有四相，依第三因有二相，依第四因有五相，依第五因有三相。初因有六相者：一、微細現行有間無間，隨轉我慢俱行心相。此于定等前方便，起能障現觀作意正達。 有間我慢者，謂第六識俱；無間我慢者，謂第七識俱。此皆俱生故名微細。其分別者，前遠資糧已折伏故。二、既通達已，任運作意心中，隨其所應，能善棄捨前二我慢，令無間滅。此令染意不行之義。三、依無間滅，以無常等行如實思惟。四、由此作意，乃至平等智生。五、彼于爾時我慢等滅，證心一境性。六、便自思惟我已證此，如實可知。依第二因四相者：一、先世間道，得定圓滿，亦得自在，謂入住出。二、於此諸相安住其心，入諦現觀。三、若得此定未滿，自在思惟止舉舍相。四、安住其心。第三相中，二相者：一、阿那般那念（Anapanasati，入出息念）。二、法念住（Dhammanussati，法隨念）。第四因中，有五者：一、遠離非所行處。二、既遠離已樂斷樂修。三、于晝夜分，觀自他衰盛事，心生厭患。四、修六隨念。五、住四聖種。第五因三相者：加行方便為二，正加行為一。 第二門離諸障礙中，有三。初標列二障，次隨別
【English Translation】 English version: It can gather the preliminary practices and accumulations of merit. The five are: previously upholding the Tipitaka (the Buddhist scriptures), being close to the Upadhyaya (preceptor) and Acharya (teacher), being able to receive teachings, and engaging in thoughtful contemplation. These are called the initial means of gathering. Therefore, it is said that the five contemplations are discussed in reverse order. Based on the above five causes, twenty characteristics arise. Based on the first cause, there are six characteristics; based on the second cause, there are four characteristics; based on the third cause, there are two characteristics; based on the fourth cause, there are five characteristics; and based on the fifth cause, there are three characteristics. The first cause has six characteristics: 1. Subtle manifestations of intermittent and uninterrupted activity, along with the accompanying pride and mental states. This, in the preliminary practices of samadhi (concentration) and the like, gives rise to obstacles to direct perception and correct understanding. Intermittent pride refers to that associated with the sixth consciousness; uninterrupted pride refers to that associated with the seventh consciousness. Both arise simultaneously, hence the term 'subtle.' The distinction is that the previous distant accumulations of merit have already subdued it. 2. Having understood this, one spontaneously and appropriately abandons the former two types of pride in the mind, causing them to cease without interruption. This means preventing defiled intentions from arising. 3. Based on this uninterrupted cessation, one contemplates the impermanent nature of things and other aspects with truthful reflection. 4. Through this contemplation, equanimity and wisdom arise. 5. At that time, pride and the like cease, and one realizes the single-pointedness of mind. 6. One then reflects, 'I have realized this, and it can be truly known.' Based on the second cause, there are four characteristics: 1. Previously, through worldly paths, one attains complete samadhi and also gains mastery, namely entering, abiding, and exiting. 2. One abides in these characteristics, entering the direct perception of truth. 3. If this samadhi is not yet complete, one freely contemplates the aspects of stopping, lifting, and relinquishing. 4. One abides in this state of mind. In the third characteristic, there are two aspects: 1. Anapanasati (mindfulness of breathing). 2. Dhammanussati (recollection of the Dharma). In the fourth cause, there are five aspects: 1. Avoiding inappropriate places. 2. Having avoided them, one delights in abandoning and cultivating. 3. During the day and night, one observes the decline and prosperity of oneself and others, giving rise to aversion. 4. Cultivating the six recollections. 5. Abiding in the four noble lineages. The fifth cause has three aspects: preliminary practice is twofold, and the actual practice is onefold. In the second section, 'Separation from Obstacles,' there are three parts. First, the two obstacles are listed, then individually
釋。后如是二處十種善巧下。結成離障及與廣義不過不增 別釋障中。初明二處十一種障。后又二障下。於此二處。起十善巧。
行處障中有六。一棄捨善品。數與眾會。二愛重飲食。三好營衣缽。四好樂談話。五于晝夜。樂睡樂言。六好共他居住 處障有五。初四即四不隨順性。第五或於晝分多諸諠逸下。合為一種。名於二處十一種障。或行處合為一。定之方便名為行處 住處障有十。初四即不隨順性。五晝分喧逸。六夜多眾苦。七多怖畏。八多災勵。九眾具匱乏。不可愛樂。十惡友攝持。無諸善友。
多定樂中有六修。止舉舍入住出 多思擇中有四。謂善勝慧名思擇者。此出思擇體。下明四善巧。一于晝夜分。了知善惡增長衰退。二于晝夜由習衣服等。善惡衰退。如實了知。三思擇為依。于不善法。驅擯遠離。四于善能修。
第三為證通慧思歡喜事中有三。一問。二釋。三結。釋中有四喜。一於四證凈生喜。二于自增上生。及決定勝生喜。三無嫉妒故。於他同類得此二事者。亦生歡喜。四念有恩者。發生歡喜。
第四修習如所得道中。有三。初問。次釋。后結。釋中。初明四法為依。后明五法圓滿。四法者。一心極思慕。心出離樂欲。何當具足住如阿羅漢。二如是樂欲已發勤精進。修三
【現代漢語翻譯】 現代漢語譯本：釋：後面的『如是二處十種善巧』之後，總結為離障以及廣義，不多也不少。分別解釋『障』中，首先說明二處十一種障，然後『又二障下』，於此二處，生起十種善巧。
行處障中有六種：一、捨棄善品，與大眾疏遠；二、貪愛飲食；三、喜好經營衣缽；四、喜好談論世事；五、于晝夜，貪圖睡眠和言語；六、喜好與他人居住。處障有五種：前四種即四種不隨順性，第五種『或於晝分多諸諠逸下』，合併爲一種，名為於二處十一種障。或者行處合併爲一，定的方便名為行處。住處障有十種：前四種即不隨順性，五、晝間喧鬧放逸；六、夜晚多有痛苦；七、多有怖畏；八、多有災難；九、資具匱乏，不可愛樂；十、被惡友攝持，沒有善友。
多定樂中有六種修習：止、舉、舍、入住、出。多思擇中有四種，所謂的善勝慧名為思擇者，這說明了思擇的本體。下面說明四種善巧：一、于晝夜，了知善惡的增長和衰退；二、于晝夜，由習衣服等，善惡衰退，如實了知；三、以思擇為依據，對於不善法，驅逐遠離；四、對於善法能夠修習。
第三，爲了證得通慧，產生歡喜的事情有三種：一、提問；二、解釋；三、總結。解釋中有四種歡喜：一、對於四種證凈生起歡喜；二、對於自身增上生和決定勝生起歡喜；三、因為沒有嫉妒，對於他人同類得到這兩種事情，也生起歡喜；四、憶念有恩的人，發生歡喜。
第四，修習如所得道中，有三種：首先提問，其次解釋，最後總結。解釋中，首先說明四法作為依據，然後說明五法圓滿。四法是：一心極度思慕，心生出離的樂欲，何時才能具足像阿羅漢（Arhat）一樣安住；二、像這樣樂欲已經發起，勤奮精進，修習三種。
【English Translation】 English version: Explanation: Following the 'Ten Kinds of Skillful Means in These Two Places,' it concludes with being free from obstacles and having broad meaning, neither too much nor too little. Separately explaining 'obstacles,' it first clarifies the eleven kinds of obstacles in two places, and then 'following the two obstacles,' in these two places, generate ten skillful means.
There are six obstacles in the place of conduct: 1. Abandoning virtuous qualities and distancing oneself from the assembly; 2. Being attached to food and drink; 3. Enjoying managing robes and bowls; 4. Enjoying idle talk; 5. Indulging in sleep and speech day and night; 6. Enjoying living with others. There are five obstacles in the place of dwelling: The first four are the four non-compliant natures, and the fifth, 'or indulging in disturbances during the day,' is combined into one, called the eleven obstacles in two places. Alternatively, the place of conduct can be combined into one, with the means of concentration called the place of conduct. There are ten obstacles in the place of abode: The first four are the non-compliant natures, 5. Being noisy and unrestrained during the day; 6. Experiencing much suffering at night; 7. Having much fear; 8. Having many disasters; 9. Lacking resources and being unlovable; 10. Being influenced by bad friends and lacking good friends.
There are six practices in abundant meditative bliss: cessation (止, Zhi), elevation (舉, Ju), equanimity (舍, She), entering (入住, Ru Zhu), and exiting (出, Chu). There are four aspects of abundant reflection, namely, skillful and superior wisdom, which is called reflection. This explains the essence of reflection. The following explains the four skillful means: 1. Knowing the increase and decrease of good and evil day and night; 2. Knowing the decline of good and evil through habits such as clothing, etc., day and night, as it truly is; 3. Relying on reflection, driving away and distancing oneself from unwholesome dharmas; 4. Being able to cultivate wholesome dharmas.
Third, there are three things that bring joy in order to attain penetrating wisdom: 1. Question; 2. Explanation; 3. Conclusion. There are four kinds of joy in the explanation: 1. Generating joy in the four kinds of pure faith; 2. Generating joy in one's own higher birth and decisive victory; 3. Because of not being jealous, also generating joy in others of the same kind who attain these two things; 4. Generating joy by remembering those who have been kind.
Fourth, there are three aspects in cultivating the path as attained: First, a question; second, an explanation; and third, a conclusion. In the explanation, it first clarifies the four dharmas as a basis, and then clarifies the five dharmas as complete. The four dharmas are: One, the mind intensely yearns, and the mind generates the desire for liberation, when will I be able to abide like an Arhat (阿羅漢); Two, having generated such desire, diligently strive and cultivate the three.
十七菩提分法。三勤精進故。心樂遠離。四由前三已不生喜足。求住勝法 能令五法修習圓滿者。一于歡喜修得圓滿。能離欲界欲。二最極損減方便道理煩惱斷故。斷色無色界煩惱。獲得勝道。喜悅圓滿。三遠離粗重。四獲得輕安。五得金剛定。
第五證清凈道等中。有三。初問。次釋。后總牒結釋中有三。一別釋道果功德。二結成廣教。三總結成道滿無上無勝。別釋有二。初別釋三。后總結之 取雜染品者。謂煩惱 行雜染品者。謂業也。
瑜伽師地論略纂卷第七
享保八年(癸卯)四月十二日一交加點畢
沙門高范(胎生六十九歲) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第八(論本自第二十一至第三十)
基撰
聲聞地第十三。初瑜伽處種姓地第一者。十七地中。聲聞地第十三。此即簡前生后。初瑜伽處等。簡餘二乘。三乘皆有初瑜伽處故。瑜伽有四不同。此為最先故言初。瑜伽是觀行。種姓是觀行種子。種子能為現行觀行。作所依處。故言初瑜伽處種姓地。此初瑜伽中。有四地故。次頌文云姓等是一。世間出世間。種姓地名。先姓等者。姓中有四種。謂自性。安立。諸相。數取趣。此種姓有四種不同。故言姓等。
【現代漢語翻譯】 現代漢語譯本： 十七菩提分法（Saptadasa Bodhipaksa Dharma）：由於三種勤奮精進的緣故，內心喜好遠離（煩惱）。四種（功德）由於前述三種（勤奮）已經不生起喜悅和滿足，（因此）尋求安住于殊勝的佛法之中。（這）能夠使五種佛法修習圓滿：第一，在歡喜的修習中獲得圓滿，能夠脫離欲界的慾望；第二，由於以最極損減的方便道理斷除煩惱的緣故，斷除色界和無色界的煩惱，獲得殊勝的道；喜悅圓滿；第三，遠離粗重（的煩惱）；第四，獲得輕安；第五，得到金剛定（Vajrasamadhi）。 第五，在證得清凈道等等之中，有三種（內容）：首先是提問，其次是解釋，最後是總結。在解釋中有三種（內容）：第一，分別解釋道果的功德；第二，總結成為廣大的教義；第三，總結成為道達到圓滿，無上無勝。分別解釋有二（部分）：首先分別解釋三種（雜染品），然後總結它們。取雜染品（Samklesa）者，指的是煩惱。行雜染品（Samklesa）者，指的是業。 《瑜伽師地論略纂》卷第七 享保八年（癸卯）四月十二日一交加點畢 沙門高范（胎生六十九歲） 大正藏第43冊 No. 1829 《瑜伽師地論略纂》 《瑜伽師地論略纂》卷第八（論本自第二十一至第三十） 基撰 聲聞地（Sravakabhumi）第十三。初瑜伽處種姓地第一者：在十七地（Saptadasabhumi）中，聲聞地（Sravakabhumi）是第十三。這即是簡別前面的（菩薩地）和後面的（獨覺地）。初瑜伽處（Adiyogacarabhumih）等等，簡別其餘二乘（緣覺乘和菩薩乘），因為三乘都有初瑜伽處（Adiyogacarabhumih）的緣故。瑜伽（Yoga）有四種不同，這是最先的，所以說是初。瑜伽（Yoga）是觀行，種姓（Gotra）是觀行的種子。種子能夠作為現行的觀行的所依之處，所以說是初瑜伽處種姓地（Adiyogacarabhumih Gotrabhumi）。在這初瑜伽（Adiyoga）中，有四地（Bhumi）的緣故。其次頌文說種姓等等是一（回事）。世間和出世間，種姓地（Gotrabhumi）的名稱。先說種姓等等，種姓（Gotra）中有四種，即自性、安立、諸相、數取趣（Pudgala）。這種姓（Gotra）有四種不同，所以說種姓等等。
【English Translation】 English version: The Seventeen Limbs of Enlightenment (Saptadasa Bodhipaksa Dharma): Due to the three kinds of diligent effort, the mind delights in detachment (from afflictions). The four (qualities) arise because the aforementioned three (efforts) no longer give rise to joy and satisfaction; (therefore,) one seeks to abide in the supreme Dharma. (This) enables the five Dharmas to be cultivated to perfection: First, in the cultivation of joy, one attains perfection, enabling one to detach from the desires of the desire realm; second, because of severing afflictions with the expedient means of utmost reduction, one severs the afflictions of the form and formless realms, attaining the supreme path; joy is perfected; third, one is detached from coarseness (of afflictions); fourth, one attains lightness and ease; fifth, one attains the Vajra Samadhi (Vajrasamadhi). Fifth, in attaining the pure path and so on, there are three (aspects): First is the question, second is the explanation, and last is the summary. In the explanation, there are three (aspects): First, explaining separately the merits of the path's fruit; second, summarizing into a vast teaching; third, summarizing into the path reaching perfection, unsurpassed and supreme. Separately explaining has two (parts): First, separately explaining the three (types of defilements), then summarizing them. 'Taking defilement' (Samklesa) refers to afflictions. 'Acting defilement' (Samklesa) refers to karma. Yogacarabhumi-lankara-vrtti, Scroll 7 Completed with interlinear notes on the 12th day of the 4th month of Kimi (Year of the Rabbit), the 8th year of Kyoho (Era) Sramana Ko-han (born 69 years ago) Taisho Tripitaka, Volume 43, No. 1829, Yogacarabhumi-lankara-vrtti Yogacarabhumi-lankara-vrtti, Scroll 8 (From the original text, the 21st to the 30th) Composed by Ji Sravakabhumi, the Thirteenth. The first of the Gotrabhumi of the Adiyogacarabhumih: Among the Seventeen Bhumis (Saptadasabhumi), the Sravakabhumi is the thirteenth. This distinguishes the preceding (Bodhisattvabhumi) and the following (Pratyekabuddhabhumi). 'Adiyogacarabhumih' and so on, distinguishes the other two vehicles (Pratyekabuddhayana and Bodhisattvayana), because all three vehicles have the Adiyogacarabhumih. Yoga has four differences; this is the first, so it is called 'Adi'. Yoga is contemplation, Gotra is the seed of contemplation. The seed can serve as the basis for the manifest contemplation, so it is called 'Adiyogacarabhumih Gotrabhumi'. In this Adi Yoga, there are four Bhumis. Next, the verse says that Gotra and so on are one (thing). Worldly and supramundane, the name of Gotrabhumi. First, speaking of Gotra and so on, there are four kinds of Gotra, namely, nature, establishment, characteristics, and Pudgala. This Gotra has four differences, so it is called Gotra and so on.
論云此地略有三謂種姓趣入及出離想地。此地總是三。言想者。以想能起言說。言說即名。從因為名。故言想。此中義者。此地略有三種。一名種姓。二名趣入。三名出離。今順結頌法故。想字在下。又想即是名 上來既列三地名竟。下結言此名三地。
論解種姓中。云有種子法由現有故者。種子法。即涅槃證之種子 由現有故。簡當有義。現簡于當。有簡于無 若爾勝軍當有此如何通。解曰。由現有煩惱等障可斷故。亦名現有。此三家義。任應敘之。
論次下。言便有堪任便有勢力者。有說。堪任謂姓種姓。勢力者習種姓也。今思不是。所以者何。姓種姓本有。何勞言遇緣。故云非也。今意者。堪任。謂有種姓習種姓。勢力。道種姓也 能得。謂得有餘 能證。無餘涅槃也。能生現行故名種子。梵本云馱都。此云界。是因義也。梵云涅縛婆轉。此云姓。是體性義也。據義各別。此解種子。明三家義如先敘。
論答種子在一相續中文。云若法異相俱有而轉見彼各別種種相續種種流轉如是種子非於六處有別異相等者。此中意。初翻解。后正解。謂若法下至種種流轉。此翻解。此中意。若種子與六處所依各別。相可種種相續種種流轉。如十色處八識處。如是種子。非於六處有別異相。故知在一相續。
【現代漢語翻譯】 現代漢語譯本： 論中說，此地略有三種，即種姓（gotra，指具有成佛潛質的家族或類別）、趣入（adhimukti，指對佛法的傾向和信仰）及出離想地（vairagya-samjna-bhumi，指對世俗的厭離和解脫的意念）。此地總是這三種。說『想』，是因為想能引發言說，言說即是名。從因到名，所以說是『想』。此中的意義是，此地略有三種：一是種姓，二是趣入，三是出離。現在順應結頌的法則，所以『想』字放在最後。而且，想也就是名。 上面已經列舉了三地的名稱，下面總結說這就是三地。 論中解釋種姓，說『有種子法由現有故』，種子法，就是涅槃（nirvana，指解脫輪迴的境界）證悟的種子。『由現有故』，簡別了『當有』的意義。『現』簡別了『當』，『有』簡別了『無』。如果這樣，勝軍（Shengjun，人名）當有此種姓，如何解釋？解釋說：因為現有煩惱等障礙可以斷除，所以也稱為『現有』。這三種解釋，應該加以敘述。 論中接下來，說『便有堪任便有勢力』，有人說，『堪任』是指姓種姓，『勢力』是指習種姓。現在我認為不是這樣。為什麼呢？因為姓種姓是本有的，何必說『遇緣』？所以說不是。我的意思是，『堪任』是指有種姓和習種姓，『勢力』是指道種姓。『能得』，是指得到有餘涅槃（sa-upadhishesha-nirvana，指證得涅槃但仍有殘餘煩惱的狀態）。『能證』，是指無餘涅槃（nirupadhishesha-nirvana，指完全斷滅煩惱的涅槃）。能生起現行，所以稱為種子。梵文原本是『馱都』（dhatu），這裡翻譯為『界』，是『因』的意思。梵文是『涅縛婆轉』（Nirvāna gotra），這裡翻譯為『姓』，是『體性』的意思。根據意義各有區別。這裡解釋種子，說明三種解釋的意義如先前敘述。 論中回答種子在一相續中文，說『若法異相俱有而轉見彼各別種種相續種種流轉如是種子非於六處有別異相等者』。此中的意思是，先翻譯解釋，后正式解釋。『謂若法』下至『種種流轉』，這是翻譯解釋。此中的意思是，如果種子與六處（sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官）所依各別，相可以種種相續種種流轉，如十色處（dasarupa-ayatana，指十種色法）八識處（astavijnana-ayatana，指八種意識）。像這樣的種子，並非在六處有差別異相。所以知道種子在一相續中。
【English Translation】 English version: The treatise states that this ground roughly has three aspects: gotra (lineage, referring to the family or category possessing the potential for Buddhahood), adhimukti (inclination and faith in the Dharma), and vairagya-samjna-bhumi (the ground of the perception of detachment, referring to the aversion to the mundane and the idea of liberation). This ground always encompasses these three. 'Perception' (samjna) is mentioned because perception can initiate speech, and speech is name. From cause to name, hence it is called 'perception'. The meaning here is that this ground roughly has three types: first, gotra; second, adhimukti; and third, vairagya (detachment). Now, following the rule of concluding verses, the word 'perception' is placed at the end. Moreover, perception is name. Having listed the names of the three grounds above, it is concluded below that these are the three grounds. The treatise explains gotra, saying 'having seed-dharma because of its present existence'. Seed-dharma is the seed of the realization of nirvana (the state of liberation from the cycle of rebirth). 'Because of its present existence' distinguishes the meaning of 'future existence'. 'Present' distinguishes from 'future', and 'existence' distinguishes from 'non-existence'. If so, how to explain that Shengjun (a person's name) should have this gotra? The explanation is: because existing afflictions and other obstacles can be eliminated, it is also called 'present existence'. These three interpretations should be narrated. The treatise continues, saying 'then there is competence, then there is power'. Some say that 'competence' refers to the gotra-lineage, and 'power' refers to the habitual gotra. Now, I think this is not correct. Why? Because the gotra-lineage is inherent, why mention 'encountering conditions'? Therefore, it is said to be incorrect. My meaning is that 'competence' refers to having gotra and habitual gotra, and 'power' refers to the path-gotra. 'Able to attain' refers to attaining sa-upadhishesha-nirvana (nirvana with remainder, referring to the state of attaining nirvana but still having residual afflictions). 'Able to realize' refers to nirupadhishesha-nirvana (nirvana without remainder, referring to the complete cessation of afflictions). Being able to generate manifestation is called a seed. The original Sanskrit is 'dhatu', which is translated here as 'realm', meaning 'cause'. The Sanskrit is 'Nirvāna gotra', which is translated here as 'lineage', meaning 'essence'. According to the meaning, they are different. Here, the seed is explained, clarifying the meaning of the three interpretations as previously narrated. The treatise answers the question of the seed being in one continuum, saying 'If phenomena with different characteristics exist together and transform, seeing their separate various continuums and various transformations, such seeds do not have different characteristics in the six ayatanas (sense bases)'. The meaning here is, first translate and explain, then formally explain. 'If phenomena' down to 'various transformations', this is the translation and explanation. The meaning here is that if the seed and the six ayatanas (eye, ear, nose, tongue, body, and mind) on which they depend are separate, the characteristics can have various continuums and various transformations, like the ten rupa-ayatana (sense spheres of form) and the eight vijnana-ayatana (spheres of consciousness). Such seeds do not have different characteristics in the six ayatanas. Therefore, it is known that the seed is in one continuum.
如攝論中解。此中不如菩薩。故不言六處殊勝。但言六處也。
論云達須蔑戾車。此云樂垢穢正至即四果。可謂正行正至也。
論解勝處凈信中。云前行增上諸清凈信者。謂信是見道入相之前行。
論解法教久住中。云當知說彼勝義正法作證道理等者。此意。明正法五百內。由有正法作證。
論解意律儀中。防護乃至所有貪憂。此憂非五根起。以憂代苦。其意說苦也。
論食知量。云爲斷故受為令新受當不更生者。為斷故上受。新上受。更不生。又為斷故苦受。新苦受。更不生。
論若往若還等至二十四等當廣解。
論樂遠離中。無倒修治初業地已者。謂修治初發心業。即出家等是 邊際臥具者。極惡臥具名邊際也。
論云如水所生雜穢𧍒牛螺音狗行。述曰。佛法如水。破戒比丘。如水上眾多雜穢𧍒牛。又如狗高叫。似吹螺。明然有狗行。破戒亦爾。喻之。
論曰若生無暇若有縱逸者。生難處者。是依梵本。云生無暇處是。謂在此處無暇能入道。如世言無暇作此事。
第二十二卷抄
論。解出世間離欲中雲。自能離系自能解脫者。得無漏智等。離有漏系。即無間道。斷彼煩惱得無為時。起勝解數。自得解脫。即解脫道也。
論解戒律儀中
【現代漢語翻譯】 現代漢語譯本： 如《攝大乘論》（She Da Cheng Lun）中所解釋的。這裡不如菩薩（Pu Sa），所以不說六處（Liu Chu）殊勝，只說六處而已。 《論》中說『達須蔑戾車』（Da Xu Mie Li Che），這裡的意思是『樂垢穢正至』，也就是四果（Si Guo）。可以稱為正行正至。 《論》中解釋勝處凈信時，說『前行增上諸清凈信者』，意思是說，信是見道（Jian Dao）進入狀態之前的行為。 《論》中解釋法教久住時，說『當知說彼勝義正法作證道理等者』，這裡的意思是，說明正法（Zheng Fa）在五百年內，因為有正法作證。 《論》中解釋意律儀時，說『防護乃至所有貪憂』，這裡的憂不是五根（Wu Gen）引起的，而是用憂代替苦，其意思是說苦。 《論》中說食知量，說『為斷故受為令新受當不更生者』，意思是說，爲了斷除過去的感受，新的感受就不會再生起。又爲了斷除過去的苦受，新的苦受就不會再生起。 《論》中說若往若還等至二十四等，應當廣泛解釋。 《論》中說樂遠離，說『無倒修治初業地已者』，意思是說，修治最初發心的事業，也就是出家等等。『邊際臥具者』，極差的臥具叫做邊際。 《論》中說『如水所生雜穢𧍒牛螺音狗行』，解釋說：佛法（Fo Fa）如水，破戒比丘（Po Jie Bi Qiu），就像水上眾多的雜穢𧍒牛。又像狗高聲叫，好像吹螺。說明確實有狗的行為。破戒也是這樣，用這個來比喻。 《論》中說『若生無暇若有縱逸者』，生在困難的地方，這是依據梵文版本。說生在沒有空閑的地方。意思是說，在這裡沒有空閑能夠入道。就像世俗所說的沒有空閑做這件事。 第二十二卷抄 《論》中解釋出世間離欲時說『自能離系自能解脫者』，得到無漏智（Wu Lou Zhi）等等，離開有漏的束縛，也就是無間道（Wu Jian Dao）。斷除那些煩惱得到無為的時候，生起殊勝的理解，自己得到解脫，也就是解脫道（Jie Tuo Dao）。 《論》中解釋戒律儀時
【English Translation】 English version: As explained in the Mahāyānasaṃgraha (She Da Cheng Lun). Here, it is not like a Bodhisattva (Pu Sa), so it is not said that the six sense bases (Liu Chu) are superior, but only that they are the six sense bases. The Treatise says '達須蔑戾車' (Da Xu Mie Li Che), which here means 'joy in defilement and proper attainment,' which is the four fruits (Si Guo). It can be called proper conduct and proper attainment. In the Treatise's explanation of pure faith in superior places, it says 'those with preliminary practices and increasing pure faith,' meaning that faith is the preliminary practice before entering the stage of seeing the path (Jian Dao). In the Treatise's explanation of the long-lasting Dharma teaching, it says 'it should be known that explaining the principle of witnessing the ultimate true Dharma,' meaning that within the five hundred years of the true Dharma (Zheng Fa), there is witnessing of the true Dharma. In the Treatise's explanation of mental discipline, it says 'protection against all greed and sorrow,' where sorrow is not caused by the five senses (Wu Gen), but sorrow is used in place of suffering, meaning suffering. The Treatise says knowing the measure of food, saying 'to abandon past sensations and to prevent new sensations from arising,' meaning to abandon past sensations so that new sensations will not arise. Also, to abandon past painful sensations so that new painful sensations will not arise. The Treatise says that going and returning, etc., up to twenty-four, should be explained extensively. The Treatise says delighting in solitude, saying 'having flawlessly cultivated the initial stage of practice,' meaning cultivating the initial aspiration, which is renunciation, etc. 'Remote bedding' means extremely poor bedding is called remote. The Treatise says 'like the various impurities born from water, 𧍒 cattle, conch sounds, and dog behavior.' The commentary says: The Buddha Dharma (Fo Fa) is like water, and a monk who breaks the precepts (Po Jie Bi Qiu) is like the many impure 𧍒 cattle on the water. Also, like a dog barking loudly, resembling blowing a conch. It shows that there is indeed dog behavior. Breaking the precepts is also like this, using this as a metaphor. The Treatise says 'if born in a place without leisure or with indulgence,' being born in a difficult place is based on the Sanskrit version. It says being born in a place without leisure. It means that in this place there is no leisure to enter the path. Just like the worldly saying of not having leisure to do this thing. Copy of the twenty-second scroll The Treatise, in explaining detachment from desire in the transcendent world, says 'being able to detach oneself and liberate oneself,' obtaining undefiled wisdom (Wu Lou Zhi), etc., leaving the bondage of defilement, which is the immediate path (Wu Jian Dao). When those afflictions are cut off and one attains the unconditioned, a superior understanding arises, and one attains liberation oneself, which is the path of liberation (Jie Tuo Dao). The Treatise, in explaining the discipline of precepts
。今此義中唯依苾芻律儀說善能防護等者。何故不說苾芻尼等也。以不能入聖道故。多分成熟具戒法者。苾芻有故。余則不然。是以不說。
論云于所應行於如所行者。謂所應行事。簡諸惡有者不應行事 于如所行者。即如余善丈夫所行。如是而行也。
論曰若於如法宣白加行住慈悲心展轉與欲者。此即為法事時。如理白眾。應住慈心受彼人慾。
第二十四卷抄
論謂夜四分中過初一分是夜初分等者。彼土世俗。晝夜各立四分。佛法晝夜各立三時。以三時攝四分。從初向後過初一分。名初時。從後向前過後一分。名后時。中間二半分。名夜中時。其晝亦爾。此中順世俗。
論云言經行處者謂于廣長稱其度量乃至相應身．業西方食多蘇乳。其食難消。為一處所。量無大小。或露或隱。于中往來擬行消食處所。於此中來去。所有如法之身業也。
論解宴座中。結跏趺坐端身正愿安住背念 加趺。容貌敦肅。簡異空坐不能跏趺。如下三十云。有五複次。釋身生輕安等 端身。解身疲勞。表意正念。由端直故。不為惛沉睡眠之所纏擾。不為外境散動故 正愿異耶愿。心無異惡 安住背念。心得涅槃。念求出世違背生死。故言背念。所背生死之心。安住無漏涅槃之念。故能斷金剛般若云。
【現代漢語翻譯】 現代漢語譯本：現在這個意義中，只依據比丘（Bhikkhu，男性出家人）的律儀來說善於防護等等，是為什麼不說比丘尼（Bhikkhuni，女性出家人）等等呢？因為她們多數不能進入聖道。多數成熟具足戒法的人，比丘中有，其餘則不然。因此不說。
論中說『對於所應行，對於如所行』，是指所應行之事，簡別諸惡有，即不應行之事。『對於如所行』，就是如其餘善良丈夫所行那樣而行。
論中說，如果如法宣白加行，安住慈悲心，輾轉與欲，這就是做法事時，如理稟白大眾，應安住慈心接受那人的意願。
第二十四卷抄
論中說，夜晚四分中，過了最初一分是夜晚初分等等，是指彼土世俗，晝夜各自設立四分。佛法晝夜各自設立三時，用三時來統攝四分。從初向後過了最初一分，名叫初時；從後向前過後一分，名叫后時；中間二半分，名叫夜中時。白天也是這樣。這裡是順應世俗的說法。
論中說，『經行處』是指在寬廣長的地方，稱量它的度量，乃至與相應的身業相合。西方人吃很多酥油和牛奶，食物難以消化，所以需要一個地方，量的大小不限，或露天或隱蔽，在其中來回走動，用來消化食物。在這裡來來去去，所有如法的身業。
論解釋宴坐中，結跏趺坐，端身正愿，安住背念。『加趺』，容貌敦厚嚴肅，簡別于空坐不能跏趺。如下第三十卷說，有五種複次，解釋身生輕安等等。『端身』，解除身體的疲勞，表明意念正念。由於端正挺直的緣故，不被昏沉睡眠所纏繞，不被外境散動所影響。『正愿』，不同於邪愿，心中沒有邪惡。『安住背念』，心得到涅槃，念求出世，違背生死，所以說背念。所違背的生死之心，安住在無漏涅槃的念頭上。所以能斷金剛般若說。
【English Translation】 English version: In this meaning now, only relying on the Bhikkhu (male monastic) Vinaya to speak of being good at guarding, etc., why not speak of Bhikkhunis (female monastics), etc.? Because most of them cannot enter the holy path. Most of those who mature and possess the precepts are among Bhikkhus; it is not so for the others. Therefore, it is not spoken of.
The treatise says, 'Regarding what should be done, regarding how it should be done,' refers to what should be done, distinguishing all evil existences, that is, what should not be done. 'Regarding how it should be done' is to act as other virtuous men act.
The treatise says, if one declares the preliminary practices according to the Dharma, dwells in loving-kindness and compassion, and gives consent in turn, this is when performing Dharma affairs, reporting to the assembly reasonably, and one should dwell in loving-kindness and accept that person's wishes.
Copy of the Twenty-fourth Scroll
The treatise says, in the four divisions of the night, passing the first division is the first division of the night, etc., refers to the worldly customs of that land, where day and night each have four divisions. In the Buddha Dharma, day and night each have three periods, using the three periods to encompass the four divisions. From the beginning to the end, passing the first division is called the first period; from the end to the beginning, passing the last division is called the last period; the two middle divisions are called the middle period of the night. The same is true for the day. Here, it follows the worldly customs.
The treatise says, 'The place for walking meditation' refers to a wide and long place, measuring its dimensions, even corresponding to the appropriate bodily karma. Westerners eat a lot of ghee and milk, and the food is difficult to digest, so they need a place, with no limit to its size, either open or hidden, where they can walk back and forth to digest the food. Going back and forth in this place constitutes all the lawful bodily karma.
The treatise explains that in the banquet seat, one sits in the lotus position, straightens the body, makes correct vows, and dwells in mindfulness turned away. 'Lotus position' means having a dignified and solemn appearance, distinguishing it from empty sitting where one cannot sit in the lotus position. As the thirtieth scroll below says, there are five further explanations, explaining the arising of physical ease, etc. 'Straightening the body' relieves physical fatigue and indicates correct mindfulness of intention. Because of being upright and straight, one is not entangled by drowsiness and sleep, and is not disturbed by external environments. 'Correct vows' are different from evil vows; there is no evil in the mind. 'Dwelling in mindfulness turned away' means the mind attains Nirvana, seeking to transcend the world, turning away from birth and death, hence the term 'turned away mindfulness.' The mind that turns away from birth and death dwells on the thought of unconditioned Nirvana. Therefore, the Diamond Prajna that can cut through says.
住對面念。此對面念。即背生死念欣涅槃。如第三十自當廣說。有二複次解。一如前解。二謂住定故背不定。故涅槃念心無異念。則不起過。常以正念為對面。而安住之 解順障法中。云謂凈妙想。謂順貪蓋。瞋恚相順彼瞋蓋。黑闇相順惛沉睡眠蓋。親屬國土不死。尋思順掉舉蓋。追憶昔時笑戲等。順惡作。及以三世等。順疑。
論答于經行時從幾障法修其心中。云以有明俱心及有光俱心者。謂水火。星月。藥草。珠寶。是明緣。此明之心名明俱心。唯日一種。是光緣。此光心名光俱心。以日能發光隱蔽處而令見。餘月等不爾。
論。答于宴坐時修心中雲。謂或觀其骨。或觀其鎖。或觀骨瑣間。
論又曰賢善定相者。謂斷此四蓋之定相。名賢善定。
論。解疑蓋差別中雲。於過去世為曾有為曾無者。此中所為。初言不如理思。則三世皆舉下。疑三世有及有因緣。三世皆舉。唯疑有無中。唯於過去不言現未。有何意也。述曰。如廣論有略影顯之。前後皆舉三世。此中唯舉過去。影解現在未來。論略故不說 又現在現有。不可疑有無。未來法不定。有無難推。又今謂得正見。未來果斷故。不須疑未來有無。過去不同現未。故偏疑有無。其實通三世。
論我於過去為曾何有云何曾有。此中二
【現代漢語翻譯】 現代漢語譯本： 安住于對面而唸誦。這種『對面念』，就是背離生死的念頭，欣求涅槃（Nirvana，解脫）。正如第三十品中應當詳細說明的那樣。對此有兩種進一步的解釋：第一種解釋如前所述。第二種解釋是說，因為安住于禪定，所以背離不定（的狀態）。因此，唸誦涅槃時，心中沒有其他的念頭，就不會產生過失。常常以正念作為對面，並安住於此。
解釋順應障礙之法中說，所謂的清凈美妙之想，是順應貪慾之蓋（貪慾的覆蓋）。瞋恚之相順應瞋恚之蓋（憤怒的覆蓋）。黑暗之相順應昏沉睡眠之蓋（精神萎靡和睡眠的覆蓋）。親屬、國土、不死等尋思順應掉舉之蓋（內心的躁動不安）。追憶昔日的歡笑嬉戲等，順應惡作（後悔）。以及三世等，順應疑蓋（懷疑）。
論中回答關於經行時，從幾種障礙之法修習其心的問題時說，憑藉有明俱之心以及有光俱之心。所謂的水、火、星、月、藥草、珠寶，是明（光明）的因緣。這種具有光明的心稱為明俱心。只有太陽這一種，是光的因緣。這種具有光的心稱為光俱心。因為太陽能夠發光，使隱蔽之處顯現出來，而月亮等則不能這樣。
論中回答關於宴坐時修習心的問題時說，或者觀察骨骼，或者觀察鎖骨，或者觀察骨骼之間的空隙。
論中又說，賢善定的相狀，是指斷除這四蓋（貪慾蓋、瞋恚蓋、昏沉睡眠蓋、掉舉惡作疑蓋）的禪定之相，稱為賢善定。
論中解釋疑蓋的差別時說，對於過去世，曾經存在過嗎？曾經不存在過嗎？這裡所說的『為』，最初說不如理作意，那麼三世都包括在內。下面懷疑三世的有以及有因緣，三世都包括在內。唯獨懷疑有無時，只在過去不提現在和未來，是什麼意思呢？述記中說，如廣論中有略影顯之說，前後都舉了三世，這裡只舉了過去，影射了解釋了現在和未來。論述簡略所以沒有說。另外，現在已經存在，不可懷疑有無。未來之法不定，有無難以推測。而且現在認為已經得到了正見，未來果已經斷除，所以不需要懷疑未來有無。過去不同於現在和未來，所以偏重於懷疑有無。其實是貫通三世的。
論中說，我於過去曾經有什麼？曾經如何存在？這裡有兩種。
【English Translation】 English version: Dwelling on the opposite and reciting. This 'opposite recitation' is turning away from the thought of birth and death, and rejoicing in Nirvana (liberation). As should be explained in detail in the thirtieth chapter. There are two further explanations for this: the first explanation is as previously stated. The second explanation is that because one dwells in samadhi (meditative concentration), one turns away from the uncertain (state). Therefore, when reciting Nirvana, if there are no other thoughts in the mind, then no faults will arise. One should always take right mindfulness as the opposite and dwell in it.
In explaining the methods that accord with hindrances, it says that so-called pure and wonderful thoughts accord with the cover of greed (the covering of greed). The appearance of anger accords with the cover of anger (the covering of anger). The appearance of darkness accords with the cover of sloth and torpor (mental languor and sleepiness). Thoughts of relatives, country, immortality, etc., accord with the cover of restlessness (inner agitation). Recalling past laughter and play, etc., accords with regret. And the three times (past, present, future), etc., accord with the cover of doubt.
The treatise answers the question of how many hindering factors are used to cultivate the mind during walking meditation, saying, 'With a mind accompanied by brightness and a mind accompanied by light.' The so-called water, fire, stars, moon, medicinal herbs, and jewels are the causes of brightness (light). This mind possessing brightness is called a mind accompanied by brightness. Only the sun is the cause of light. This mind possessing light is called a mind accompanied by light. Because the sun can emit light, making hidden places visible, while the moon and others cannot do this.
The treatise answers the question of how to cultivate the mind during seated meditation, saying, 'Either contemplate the bones, or contemplate the collarbones, or contemplate the spaces between the bones.'
The treatise also says that the characteristics of virtuous samadhi are the characteristics of samadhi that eliminate these four covers (cover of greed, cover of anger, cover of sloth and torpor, cover of restlessness, regret and doubt), called virtuous samadhi.
The treatise explains the difference in the cover of doubt, saying, 'In the past, was there ever existence? Was there ever non-existence?' The 'was' mentioned here, initially refers to irrational thinking, then the three times are all included. Below, doubting the existence and the causes of existence in the three times, all three times are included. When only doubting existence or non-existence, only the past is mentioned, and the present and future are not mentioned. What is the meaning of this? The commentary says, 'As the extensive treatise has a brief shadow manifestation, both before and after, the three times are mentioned. Here, only the past is mentioned, shadowing and explaining the present and future. The treatise is brief, so it does not say.' Also, the present already exists, so there is no doubt about existence or non-existence. The future is uncertain, so existence or non-existence is difficult to predict. Moreover, now it is considered that right view has been attained, and the future result has been cut off, so there is no need to doubt the existence or non-existence of the future. The past is different from the present and future, so there is a bias towards doubting existence or non-existence. In reality, it pervades the three times.
The treatise says, 'What did I have in the past? How did I exist?' Here there are two.
思。一思過去曾有何法。二思過去之法從何而來。即初問法體。后問法用。過去既然。二世準此。
論又為護持諸臥具故順世威儀等者。此中意。于初夜分。由盡經行故。后夜分不令經行。初夜經行。不令遠去。或至書經行處。恐賊盜失臥具。所以進臥具令經行。又雖是夜中。威儀須正。故順世儀初夜經行。又世俗初夜經行。合僧初夜經行。此順世儀故同初夜。經行有二因緣。一護持臥具。所以不遠。順世儀故。書分經行。
論解思惟起想巧便而臥中雲。如林野鹿者。野鹿恐人傷殺。眠不安隱。有巧便宿。人當今臥時亦爾。
論云后夜者謂四分中過後一分名夜後分。夜中但有四分。而過後一分。即令至明。如何是夜。此中言。過後一分者。謂四分中入后一分名過。非后一分已無名過故。過有二種。一才入名過。即此論文是。二事了訖名過。如明過夜。此中入故名過。若堪三時攝四分。此後分即后時。夜四分中。向前取過一分名過。后一分向前過。非向後過也。故中夜文。云于夜中分夜四分中過於一分。此乃中時。過初時一分。複次中時中時既攝分。成亦過一分。即取第二分之多。第三分之多以成中分時也。
論解往還正知而住中。有四句義。一自往還正知。二所應往還正知。三往還知時。四
【現代漢語翻譯】 現代漢語譯本： 思：一是思考過去曾有什麼法，二是思考過去的法從何而來。這實際上是先問法的本體，后問法的功用。過去如此，現在和未來也應以此為準則。 論中又說，爲了護持各種臥具，所以要順應世間的威儀等等。這裡的意思是，在初夜時分，因為已經盡力地經行（Cingxing，佛教修行方式，指有規律地行走），所以在後夜時分就不再經行。初夜經行時，不應走得太遠，或者走到存放經書的經行處，以免賊人偷盜丟失臥具。因此，要將臥具移到經行的地方。而且即使是在夜晚，威儀也必須端正。所以要順應世間的威儀，在初夜經行。又因為世俗的初夜經行，與僧侶的初夜經行相合，這便是順應世間的威儀，所以與初夜相同。經行有兩個原因：一是護持臥具，所以不走遠；二是順應世間的威儀，所以分時經行。 論中解釋『思惟起想，巧妙地臥下』，說『如林野之鹿』。野鹿害怕被人傷害殺害，睡覺時不安穩，所以有巧妙的方法來休息。人現在睡覺時也應該這樣。 論中說『后夜』是指四分之一的夜晚過去之後的那一部分，稱為后夜分。夜晚只有四分，而過去四分之一之後，就快要到天亮了，怎麼能算是夜晚呢？這裡說，『過去一分』，是指四分之一中進入后一分，稱為『過』，而不是后一分已經沒有了才稱為『過』。『過』有兩種：一是才進入就稱為『過』，就像這篇論文所說的那樣；二是事情結束了才稱為『過』，比如天亮了就過了夜晚。這裡是因為進入了后一分，所以稱為『過』。如果能夠用三個時辰來涵蓋這四分，那麼這后一分就是后一個時辰。在夜晚的四分中，向前取過去的一分稱為『過』，是向前過去的一分，而不是向後過去的一分。所以中夜文中說，『在夜晚中，分夜晚為四分，過去一分』，這才是中時，過去初時的一分。再次，中時，中時既然涵蓋了分，那麼也過去了一分，也就是取第二分的大部分，第三分的大部分，來構成中分時。 論中解釋『往還正知而住』，有四句含義：一是自己往還時保持正知，二是所應該往還的地方保持正知，三是往還時知道時間，四是...
【English Translation】 English version: To contemplate: First, to contemplate what Dharma (Dharma, the teachings of Buddha) existed in the past. Second, to contemplate where the Dharma of the past came from. This is essentially first asking about the essence of the Dharma, and then asking about the function of the Dharma. As it is with the past, so it should be with the present and the future. The treatise also states that in order to protect various bedding items, one should conform to worldly decorum, etc. The meaning here is that in the early part of the night, because one has exerted oneself in Cingxing (Cingxing, a Buddhist practice of walking meditation), one should not engage in Cingxing in the later part of the night. When engaging in Cingxing in the early part of the night, one should not go too far, or to the place where scriptures are stored, lest thieves steal the bedding. Therefore, the bedding should be moved to the place of Cingxing. Moreover, even at night, decorum must be proper. Therefore, one should conform to worldly decorum and engage in Cingxing in the early part of the night. Furthermore, because worldly Cingxing in the early part of the night coincides with the monks' Cingxing in the early part of the night, this is in accordance with worldly decorum, and therefore it is the same as the early part of the night. There are two reasons for Cingxing: first, to protect the bedding, so one does not go far; second, to conform to worldly decorum, so one engages in Cingxing at specific times. The treatise explains 'thinking and arising thoughts, skillfully lying down,' saying 'like a deer in the forest.' Wild deer fear being harmed and killed, and cannot sleep peacefully, so they have skillful ways to rest. People should also be like this when sleeping now. The treatise says that 'the later part of the night' refers to the part after one-fourth of the night has passed, called the later part of the night. The night only has four parts, and after one-fourth has passed, it will soon be dawn, so how can it be considered night? Here it says, 'one part has passed,' referring to entering the later part of the one-fourth, called 'passed,' not that the later part of the one-fourth is already gone before it is called 'passed.' There are two kinds of 'passed': first, just entering is called 'passed,' as this treatise says; second, when something is finished, it is called 'passed,' such as when dawn comes, the night has passed. Here, because it has entered the later part, it is called 'passed.' If the four parts can be encompassed by three periods, then this later part is the later period. In the four parts of the night, taking the one part that has passed forward is called 'passed,' it is the one part that has passed forward, not the one that has passed backward. Therefore, the text on the middle of the night says, 'in the middle of the night, dividing the night into four parts, one part has passed,' this is the middle time, one part has passed from the initial time. Furthermore, the middle time, since the middle time encompasses the parts, then one part has also passed, that is, taking most of the second part and most of the third part to form the middle time. The treatise explains 'going and returning with right knowledge and dwelling,' and has four meanings: first, maintaining right knowledge when going and returning oneself; second, maintaining right knowledge of the place where one should go and return; third, knowing the time when going and returning; fourth, ...
如是如是應往還。此中。第二所應往還。及第四如是如是應往還。何別。即下重釋中。云如其色類動止軌則禮式威儀應往還此。即與前別。第二但彼家屬等。可應往還。五種家不可往還。后第四。設應往還家。自有軌則禮式。可往還。無即不可往還。以此為異 其下睹瞻等門。皆有四。準此作法。第二句皆同。彼家可爾不可爾。第四句。能顯第二句可爾中出離。
論僧伽胝者。此云上衣。即上著之衣。如外垣墻。此衣亦爾。最在外著。最向上著。名為上衣。
論。或六十牒下至九牒者。此中諸部無此衣。此論據合。上極六十牒。九牒諸部共許或且作是說。言六十牒。或更得多極一百五十牒。問。
論各有中衣若有下衣者。述曰。中衣即殟呾羅僧伽。先云郁多羅僧伽也。亦云七條。今雲中衣。在大衣下五牒上。名中衣。亦名中擁。能擁身而處中故。下衣即五牒也。最在此下故。重辨三衣之法。又衣有中下。故名中下衣。若爾何故無上衣。明知此中三衣為論。上衣即僧伽胝也。
論啖嘗中。何故餅等為啖。乳等為嘗。可咀嚼名嘗。不可咀嚼名啖。以餅等實食。可[嗹-車+庚]嗍名啖。不可[嗹-車+庚]嗍名嘗。或且泛爾言啖嘗無異。須世俗情而建立故。
論釋次第中。不應往處復有家
【現代漢語翻譯】 現代漢語譯本 『如是如是應往還』與『第四如是如是應往還』有何區別？即在後面的解釋中說，『按照其顏色種類、動靜舉止、行爲準則、禮儀規範、威嚴儀態來往還』，這便與前面有所區別。第二種情況只是那些親屬等，可以前往拜訪。五種不應往來的家庭不可前往。後面的第四種情況，假設應該前往拜訪的家庭，自有其行爲準則和禮儀規範，可以前往拜訪；如果沒有，就不可前往拜訪。以此作為區別。其下『睹瞻』等門，都有四種情況，參照此方法。第二句都相同，即『彼家可爾不可爾』（那家可以或不可以）。第四句，能夠彰顯第二句『可爾』（可以）中的出離。
關於僧伽胝（Saṃghāṭī，上衣）的討論。這裡所說的『上衣』，就是穿在最上面的衣服，如同外面的圍墻。這件衣服也是這樣，穿在最外面，穿在最上面，所以叫做『上衣』。
關於『或六十牒下至九牒』的討論。這裡，各個部派沒有這種衣服。這個論述是根據合併的情況來說的。最多可以有六十牒，九牒是各個部派都認可的，或者只是這樣說說。說六十牒，或者更多，最多一百五十牒。問：為什麼？
關於『各有中衣若有下衣者』的討論。述曰：中衣就是殟呾羅僧伽（uttarāsaṃgha），之前也說郁多羅僧伽（uttarāsaṃgha）。也叫做七條衣，現在叫做中衣，在大衣下面五牒上面，叫做中衣，也叫做中擁，能夠擁護身體而處在中間的緣故。下衣就是五牒衣，因為在最下面。所以要重新辨別三衣的法則。而且衣服有中衣和下衣，所以叫做中下衣。如果這樣，為什麼沒有上衣呢？明顯可知這裡的三衣是作為討論的對象，上衣就是僧伽胝（Saṃghāṭī）。
關於『啖嘗中』的討論。為什麼餅等叫做『啖』，乳等叫做『嘗』？可以咀嚼的叫做『嘗』，不可以咀嚼的叫做『啖』。因為餅等是實在的食物，可以[嗹-車+庚]嗍的叫做『啖』，不可以[嗹-車+庚]嗍的叫做『嘗』。或者只是泛泛地說『啖嘗』，沒有區別。需要根據世俗的習慣來建立。
關於解釋次第中，不應該前往的地方又有家庭。
【English Translation】 English version What is the difference between 'Thus, thus one should go and return' and 'The fourth, thus, thus one should go and return'? It is explained later that 'According to its color, kind, movement, stillness, rules of conduct, etiquette, and dignified manner, one should go and return.' This is different from the former. The second case only applies to relatives, etc., who can be visited. The five types of families that should not be visited cannot be visited. The latter, the fourth case, assumes that if a family should be visited, it has its own rules of conduct and etiquette, and can be visited; if not, it cannot be visited. This is the difference. The 'viewing and observing' gates below all have four situations, referring to this method. The second sentence is the same, that is, 'That family is permissible or not permissible.' The fourth sentence can highlight the departure from the 'permissible' in the second sentence.
Regarding the discussion of the Saṃghāṭī (upper robe). The 'upper robe' mentioned here is the garment worn on top, like an outer wall. This garment is also like this, worn on the outside, worn on top, so it is called the 'upper robe'.
Regarding the discussion of 'or sixty folds down to nine folds'. Here, various schools do not have this garment. This discussion is based on the combined situation. At most, there can be sixty folds, and nine folds are recognized by all schools, or it is just said like this. Saying sixty folds, or more, up to one hundred and fifty folds. Question: Why?
Regarding the discussion of 'each has a middle robe, if there is a lower robe'. It is stated: The middle robe is the uttarāsaṃgha, previously also called uttarāsaṃgha. It is also called the seven-strip robe, now called the middle robe, below the great robe and above the five folds, called the middle robe, also called the middle embrace, because it can embrace the body and be in the middle. The lower robe is the five-fold robe, because it is at the bottom. Therefore, the rules of the three robes must be re-identified. Moreover, the robes have middle and lower robes, so they are called middle and lower robes. If so, why is there no upper robe? It is clear that the three robes here are the subject of discussion, and the upper robe is the Saṃghāṭī.
Regarding the discussion of 'in eating and tasting'. Why are cakes, etc., called 'eating', and milk, etc., called 'tasting'? What can be chewed is called 'tasting', and what cannot be chewed is called 'eating'. Because cakes, etc., are real food, what can be [嗹-車+庚] sucked is called 'eating', and what cannot be [嗹-車+庚] sucked is called 'tasting'. Or it is just generally said 'eating and tasting', there is no difference. It needs to be established according to secular customs.
Regarding the order of explanation, there are also families in places where one should not go.
一向誹謗不可迴轉。謂決定無親情。或善根未熟人。
論解如何應往中。云不墮山峰。山之與峰。云何名墮。此中墮者。謂墮住。非墮落。不令墮山峰也。
論應隨月喻者。謂月能清涼益人。入施主家。身有清涼。益於施主。亦如月也。
論自持心中。云非不慧舍廣說乃至要當速疾而非遲緩者。此中意。各往施主家。何必要望施。非不慧施。而即往也。不應如此不慧施。謂慳不施。若不施不往。不應作此事。非不慧施而即不往。若往時乃至速疾不得遲緩。
論曰不應開紐者。謂不應不繫紐。法師云。衣下有紐。不應開應系之。亦應不應 不軒不磲。衣不𥖜烈。
論。不如象鼻者。謂不垂袈裟角如象鼻。應搭膊上 如多羅樹房穗。樹開出房穗。衣角亦爾。皆不應龍首。謂雖搭膊上。不得角頭高如龍首。不得煩兔。袈裟置曲肘中。如豆團相似。問。
論不應嚙斷而食其食者。謂令手搩食。
論解往還等次第中。始從謂如有一依止如是邨邑等下。至如是乞已出還本處。解往還二法。應自已知往還等。各有四作法。今且作往還。往等次第法。下至睹等即不具作。準往還等可知。準睹中少分亦作。余尋讀配 又于如是下至不可迴轉。解不應往處。次下至或商主家。解可應往處 次下
【現代漢語翻譯】 現代漢語譯本 一向誹謗（詆譭）佛法的人，是無法被轉變回來的。這意味著他們已經決定了，沒有親情，或者善根尚未成熟。
關於如何前往（施主家）的論述中提到，『不會墮入山峰』。這裡的『山』和『峰』，為什麼說是『墮入』呢？這裡的『墮』，指的是『停留在』，而不是『墮落』。意思是不要停留在山峰處。
論述中說應該像月亮一樣，指的是月亮能夠帶來清涼，利益他人。進入施主家，自身帶著清涼，利益施主，就像月亮一樣。
論述『自持心中』，提到『不是因為沒有智慧才捨棄廣大的佈施，而是應當快速前往，而不是遲緩』。這裡的含義是，各自前往施主家，為什麼要期望佈施呢？不是因為沒有智慧才不佈施，然後才前往。不應該這樣沒有智慧地佈施，也就是吝嗇而不佈施。如果不佈施就不前往，不應該這樣做。不是因為沒有智慧才不立即前往。如果前往時，應當快速，不得遲緩。
論述中說『不應該解開鈕釦』，指的是不應該不繫鈕釦。法師說，衣服下面有鈕釦，不應該解開，應該繫上。也應該不軒不磲（形容衣服的質地），衣服不應該破裂。
論述中說『不如象鼻』，指的是不應該讓袈裟的角像象鼻一樣垂下來。應該搭在肩膀上，像多羅樹（棕櫚樹）的房穗一樣。樹木開花長出房穗，衣角也應該像那樣。都不應該像龍首一樣。意思是即使搭在肩膀上，也不得讓角頭高高翹起像龍首。不得煩兔（一種姿勢），將袈裟放在彎曲的手肘中，像豆團一樣。問。
論述中說『不應該咬斷食物而吃』，指的是用手掰開食物。
論述解釋往還等次第中，從『如有一依止如是邨邑（村莊）』開始，到『如是乞已出還本處（原來的地方）』結束，解釋了往還兩種行為。應該自己知道往還等，各有四種作法。現在且作往還，往等次第法，下至睹等即不具作。準往還等可知。準睹中少分亦作。余尋讀配。又于如是下至不可迴轉。解不應往處。次下至或商主家。解可應往處。次下
【English Translation】 English version Those who have consistently slandered (defamed) the Dharma cannot be turned back. This means they are determined, have no kinship, or their roots of goodness are not yet mature.
Regarding the discussion of how one should go (to the benefactor's house), it is mentioned, 'One will not fall into mountain peaks.' Why is it said that 'mountain' and 'peak' are 'fallen into'? Here, 'fall' refers to 'staying at,' not 'falling down.' It means do not stay at mountain peaks.
The discussion says one should be like the moon, referring to the moon's ability to bring coolness and benefit others. Entering the benefactor's house, one brings coolness and benefits the benefactor, just like the moon.
The discussion 'Holding in one's mind' mentions, 'It is not because of a lack of wisdom that one abandons extensive giving, but one should go quickly, not slowly.' The meaning here is, each goes to the benefactor's house, why expect giving? It is not because of a lack of wisdom that one does not give and then goes. One should not give in such an unwise way, which is to be stingy and not give. If one does not give, one should not go; one should not do this. It is not because of a lack of wisdom that one does not go immediately. If one goes, one should be quick and not slow.
The discussion says 'One should not unbutton,' referring to not leaving the buttons unfastened. The Dharma master says that if there are buttons on the lower part of the robe, one should not unbutton them but should fasten them. Also, the robe should be neither 'xuan' nor 'qu' (describing the texture of the robe), and the robe should not be torn.
The discussion says 'Not like an elephant's trunk,' referring to not letting the corners of the kasaya (袈裟) hang down like an elephant's trunk. They should be draped over the shoulder, like the tassels of a Talipot palm (多羅樹). Just as trees bloom and produce tassels, so should the corners of the robe. They should not be like a dragon's head. This means that even if draped over the shoulder, one should not let the corners stick up high like a dragon's head. One should not 'fan tu' (煩兔, a posture), placing the kasaya in the crook of the elbow, resembling a bean curd. Question.
The discussion says 'One should not bite off food and eat it,' referring to breaking the food with one's hands.
The discussion explains the order of going and returning, starting from 'If one relies on such a village (邨邑)' to 'Having begged in this way, one returns to the original place (本處),' explaining the two actions of going and returning. One should know that going and returning, etc., each has four actions. Now, let's consider going and returning, the order of going, etc. Down to 'du' (睹) etc., which are not fully performed. It can be understood according to going and returning, etc. A small part of 'du' is also performed. The rest can be found by reading and matching. Furthermore, from 'ru shi' (如是) down to 'cannot be turned back,' it explains the places one should not go. Next, down to 'or the house of a merchant (商主),' it explains the places one may go. Next, down
至若忿競時亦不應往。解時應往 次下乃至堅執緬羞而受用之。解應如所往。
上來已解往還訖。次下復于已往或正往時等。乃至能攝梵行能令諸惡尋思現行以來。明睹瞻二法。于中有二。一明應睹。二明不應睹。明應者。謂復于已往以下。至不應觀視以來。類說明是不應睹。以下是應睹。
又不應搖身搖臂搖頭等下。至端嚴而坐以來。總明屈申二法。此中但判不應。不明應事。準上作之。
又不應開紐不軒不磔下。至若坑澗處若崖處以來。明持衣持缽二法。于中有二。初明持衣。次明持缽 不應開紐下。至而被法服以來。明衣。以下明持缽。
又應次第受用飲食下。至不應嚙斷而食其食以來。明食飲啖嘗四法。此中總明非別明。任文思之。
又從施主家還歸住處於晝夜分以下。至時時停住而習經行以下。明行住二法。
又如是于自所居住處自院自房下。至如法寢息以下。初明坐臥二法。于中有二。一明坐宿臥 從如是于自以下。至而宴坐以來。明坐。以下明臥。
又于晝日分及夜初分以下。至或為修斷閑居宴默以來。略明語默二法。于中有二。一語。二默。準文可知。
思惟法時。乃至無間修習殷重修習以來。廣明語默。文亦有二。準上可知。
次又于極
【現代漢語翻譯】 現代漢語譯本：如果是在爭吵的時候，不應該前往。爭吵解決后才應該去。接下來，即使對方固執、羞澀，也要接受供養。解決問題后，應該像之前一樣前往。 上面已經解釋了前往和返回的情況。接下來，對於已經前往或正在前往的情況等，乃至能夠攝持梵行（Brahmacarya，清凈的行為），能夠使各種惡念尋思在顯現時，清楚地觀察瞻（Dhyana，禪定）和二法（Dharma，佛法）。其中有兩點：一是應該觀察的，二是不應該觀察的。應該觀察的是，從已經前往開始，到不應該觀看為止。類似地說明不應該觀看的。以下是應該觀看的。 又不應該搖動身體、搖動胳膊、搖動頭部等，到端莊地坐著為止，總共說明了屈（彎曲）和伸（伸展）兩種行為。這裡只判斷了不應該做的，沒有說明應該做的事情。參照上面的例子來理解。 又不應該解開鈕釦，不昂首挺胸，不張開雙臂等，到如果在坑洼處或懸崖處為止，說明了持衣（持有袈裟）和持缽（持有缽盂）兩種行為。其中有兩點：一是說明持衣，二是說明持缽。不應該解開鈕釦，到被法服（Kasaya，袈裟）覆蓋為止，說明了衣。以下說明持缽。 又應該按順序接受飲食，到不應該咬斷食物而吃為止，說明了食（吃）、飲（喝）、啖（咀嚼）、嘗（品嚐）四種行為。這裡總的說明，沒有分別說明。根據文意來思考。 又從施主家返回居住處，在白天或夜晚，到時時停住而練習經行（Cankrama，禪修的行走）為止，說明了行（行走）和住（停留）兩種行為。 又像這樣在自己居住的地方，自己的院子，自己的房間，到如法地睡眠為止，首先說明了坐（坐）和臥（睡）兩種行為。其中有兩點：一是說明坐宿臥（坐著過夜和睡覺），從像這樣在自己開始，到而宴坐（靜坐）為止，說明坐。以下說明臥。 又在白天和夜晚的最初時分，到或者爲了修斷（斷除煩惱）而閑居宴默（安靜地居住）為止，簡略地說明了語（說話）和默（沉默）兩種行為。其中有兩點：一是語，二是默。根據文意可以知道。 思惟法（Dharma，佛法）的時候，乃至無間地修習，殷重地修習為止，廣泛地說明了語和默。文意也有兩點。參照上面可以知道。 接下來又在極（極端）
【English Translation】 English version: One should not go if there is a quarrel. One should go when the quarrel is resolved. Next, even if the other person is stubborn and shy, one should accept the offerings. After the problem is resolved, one should go as before. The above has explained the situations of going and returning. Next, regarding situations such as having already gone or currently going, up to being able to uphold Brahmacarya (pure conduct), and being able to cause various evil thoughts to arise, clearly observing Dhyana (meditation) and the two Dharmas (teachings). Among these, there are two points: one is what should be observed, and the other is what should not be observed. What should be observed is from having already gone, up to not being able to watch. Similarly, it explains what should not be watched. The following is what should be watched. Also, one should not shake the body, shake the arms, shake the head, etc., up to sitting upright, which generally explains the two actions of bending (flexing) and stretching (extending). Here, it only judges what should not be done, without explaining what should be done. Refer to the above examples to understand. Also, one should not unbutton, not hold the head high, not spread the arms, etc., up to if in a pit or on a cliff, which explains the two actions of holding the robe (Kasaya) and holding the bowl (Patra). Among these, there are two points: one explains holding the robe, and the other explains holding the bowl. One should not unbutton, up to being covered by the Dharma robe (Kasaya), which explains the robe. The following explains holding the bowl. Also, one should receive food and drink in order, up to not biting off food to eat, which explains the four actions of eating (food), drinking (beverage), chewing (mastication), and tasting (flavor). Here, it explains generally, without explaining separately. Think about it according to the meaning of the text. Also, returning from the donor's house to the residence, during the day or night, up to stopping from time to time and practicing Cankrama (meditative walking), which explains the two actions of walking (going) and staying (stopping). Also, like this, in one's own residence, one's own courtyard, one's own room, up to sleeping according to the Dharma, first explaining the two actions of sitting (sitting) and lying (sleeping). Among these, there are two points: one explains sitting overnight and sleeping, from like this in oneself, up to sitting in meditation, which explains sitting. The following explains lying down. Also, during the day and the first part of the night, up to or for the sake of cultivating detachment (cutting off afflictions) and dwelling in quietude (living peacefully), briefly explaining the two actions of speech (speaking) and silence (being silent). Among these, there are two points: one is speech, and the other is silence. It can be known according to the meaning of the text. When contemplating the Dharma (teachings), up to cultivating without interruption, cultivating diligently, broadly explaining speech and silence. The meaning of the text also has two points. It can be known by referring to the above. Next, also in the extreme
熱分時下。至皆悉除遣以來。解于勞修。
論又于善品先未趣入以下。乃至如是名為正念而住以來。此中意明未成熟但名正知。成辨以去名正知而住。準文思之。此乃師未作。
又當知此中若往等下。明行住二法。攝前諸門。此能攝之法。非前行住。謂住行事名行。非住行名行。住處名住。非前云住。故得攝法也無妨。
論若臥若默若住時意業者。此中臥應在身業中。以臥時思先明相故名意業。非臥者是意。
論依行住時有四業。正念為一。不放逸為一。應作而作為一。于現后無罪為一。為得未得集資糧為一。今如文而配也。
第二十五卷
此二十種想。如雜集抄及大智度論。
論又能證得三果不言第四果者。以漏盡通即第四果中成故。合說而此不論。
論三神變。一神力神變。即身通。二記說。即他心通。知他心而記別故。三教道。即漏盡通。可謂三業也。如雜集第一卷抄。
論解教授教誡。與多餘處別。謂四教授業。此中總明。余更別論。四教授等無違。如明四教授等義。說勘。
論宣說相應助伴隨順清高等者 相應。謂與理相應。即緣如是智也 助伴。同時心心所法也 隨順。即有漏加行智。隨順正智故 清高。簡濁亂語也 有用者謂得涅槃相
稱不相違語也 應順名句等。所有語言。
論由彼成熟如是八支者。謂即又此言論應時而發以下是。或前初解若能諫舉中八者是問。
論曰當知由此因緣故者。即次前四又字是也。
論曰正士者。謂四向。正至。謂四果 云何名為聞思正法者。謂聞慧。次下廣解思慧。于下別解契經。謂長行者是。如對法論第十二抄廣解。此中十二分教。並藏收所以等 未了義者。法師云。非經未了。謂聽者未了。此未之所聞也。
論曰由三量故如實觀察謂由至教量故者。先云聖言。今言至教者。即至極之教。以理至極無問內外。皆名至教。先云聖言者。即不如此。三十二種言中。聖言有十六。何必要是佛語名聖言。以先相言聖者。即佛菩薩等。今言至教者即無所簡相。
論由彼諸法本性應爾。謂無始來 自性應爾。不待眾緣 法性應爾。法相道理。
論或即如是或異如是或非如是者 或即如是。謂火等以暖為相。火自性 或異如是。能燒是火之用也 或非如是。謂用炎赫等。是取之相而為火也 又或即如是。謂火以暖為性。或異如是。謂用炎熾。是相異於火體為火。或非如是。謂非不以暖為火。
論云淫女巷論。謂淫女多居細小巷中。說淫女行淫之事。
論解施中。云教引利益安
【現代漢語翻譯】 現代漢語譯本 稱不相違語也，應順名句等，所有語言。
論：由彼成熟如是八支者。謂即又此言論應時而發以下是。或前初解若能諫舉中八者是問。
論曰：當知由此因緣故者。即次前四又字是也。
論曰：正士者，謂四向（趨向涅槃的四種修行階段的人）。正至（證得涅槃的四種果位的人），謂四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。云何名為聞思正法者，謂聞慧（通過聽聞佛法獲得的智慧）。次下廣解思慧（通過思考佛法獲得的智慧）。于下別解契經（佛經的一種體裁，指長篇敘事性的經典），謂長行者是。如對法論第十二抄廣解。此中十二分教（佛經的十二種分類），並藏收所以等。未了義者，法師云，非經未了，謂聽者未了，此未之所聞也。
論曰：由三量故如實觀察，謂由至教量故者。先云聖言，今言至教者，即至極之教。以理至極無問內外，皆名至教。先云聖言者，即不如此。三十二種言中，聖言有十六。何必要是佛語名聖言。以先相言聖者，即佛菩薩等。今言至教者即無所簡相。
論：由彼諸法本性應爾，謂無始來，自性應爾，不待眾緣，法性應爾，法相道理。
論：或即如是，或異如是，或非如是者。或即如是，謂火等以暖為相，火自性。或異如是，能燒是火之用也。或非如是，謂用炎赫等，是取之相而為火也。又或即如是，謂火以暖為性，或異如是，謂用炎熾，是相異於火體為火。或非如是，謂非不以暖為火。
論云：'巷論'。謂多居細小巷中，說行淫之事。
論解施中，云教引利益安
【English Translation】 English version It is called speech that is not contradictory, and should conform to names, phrases, etc., all language.
Treatise: 'Because of that, it matures into these eight branches,' means that this speech should be uttered at the right time, as follows. Or, the initial explanation above, 'If one can admonish and correct,' refers to the eight aspects in the question.
Treatise says: 'Know that because of this cause and condition,' refers to the word 'also' following the previous four.
Treatise says: 'A righteous person' refers to the four directions (the four stages of practice towards Nirvana). 'Righteous attainment' refers to the four fruits (Sotapanna, Sakadagami, Anagami, Arhat). What is called 'hearing and contemplating the correct Dharma'? It refers to the wisdom gained through hearing the Dharma (聞慧). The following extensively explains the wisdom gained through contemplation (思慧). Below, it separately explains the Sutras (契經, a type of Buddhist scripture, referring to lengthy narrative classics), which are the prose passages. As explained extensively in the twelfth chapter of the Abhidharma Treatise. Here, the twelve divisions of teachings (十二分教, the twelve categories of Buddhist scriptures), and the reasons for their collection and inclusion, etc. 'Meaning not yet understood' means, according to the Dharma master, not that the scripture is not yet understood, but that the listener has not yet understood it; this is what has not yet been heard.
Treatise says: 'Because of the three proofs, observe truthfully,' meaning 'because of the proof of authoritative teachings.' Previously it was called 'holy words,' now it is called 'authoritative teachings,' which means the most ultimate teachings. Because it is ultimate in reason, regardless of internal or external, it is called 'authoritative teachings.' Previously it was called 'holy words,' which is not the same. Among the thirty-two kinds of speech, sixteen are 'holy words.' Why must only the Buddha's words be called 'holy words'? Because previously, 'holy' referred to Buddhas, Bodhisattvas, etc. Now, 'authoritative teachings' does not have such specific reference.
Treatise: 'Because the inherent nature of those dharmas should be so,' means from beginningless time, the self-nature should be so, not depending on conditions, the Dharma-nature should be so, the Dharma characteristics and principles.
Treatise: 'Or it is exactly like this, or different like this, or not like this.' 'Or it is exactly like this,' means that fire, etc., takes warmth as its characteristic, the self-nature of fire. 'Or different like this,' means that the ability to burn is the function of fire. 'Or not like this,' means that using flames, etc., is taking the appearance as fire. Also, 'or it is exactly like this,' means that fire takes warmth as its nature, 'or different like this,' means that using blazing is an appearance different from the fire's substance as fire. 'Or not like this,' means that it is not that warmth is not taken as fire.
The treatise says: 'Alley talk' (巷論). It refers to prostitutes () often living in small alleys, talking about the prostitutes' () acts of fornication.
In the treatise explaining giving, it says 'teach, guide, benefit, and pacify.'
樂何差別。述曰。說樂名教。身作勸名引。
論曰是諸菩薩所現行事非此義中意所許施等者。此中意。明菩薩用前有情數物施時。必須所用施之情。歡喜方用之施。非是彼生嫌恨。菩薩欲得自意所許即用之施。長讀下文。
論文云馬瑙採石者。即一物。以馬瑙石有采文故也。此一段文問。
論何相施中。云無貪俱行思等。此問施體。此論以無貪俱思所發身語業。與對法相違。如彼抄會。
論云或自相續或他相續者。或自施或勸他施。此施廣同雜集。
論云爲莊嚴心者。謂得無漏心 為助伴心者。謂滋無漏作意等。
論解成熟妙慧中。云俱生覺慧加行覺慧。即生得善方便善也。
論解十二杜多中。與十二杜多經似相違。來問堪杜多先云斗藪。斗藪塵垢也 又云。洗除身心也。亦云修治其心也。三衣如前已釋。三安怛婆參者。安怛名內。婆參是衣。此衣通前二衣。應皆云三。
論云毳衣者。即細毛曰毳。無問鳥獸之細毛。皆云毳。恐三衣以無價疊等為。故。
以毳毛為之也。十二杜多。食四。衣三坐。五今列名及下解中。分為十二。以別開常期端坐處如常坐為二。此但是一常坐不臥。如十二杜多經說。下除障及廣解中。雖更別開別除障。而仍是一。
論解
【現代漢語翻譯】 現代漢語譯本： 樂有什麼差別。述曰：宣揚音樂禮教，以身作則來勸導人們，這可以稱之為『引』。
論曰：這些是諸位菩薩所展現的行為，並非此處的意義所允許的施捨等等。此處的意義在於，闡明菩薩在使用先前有情眾生的財物進行佈施時，必須確保被佈施的有情眾生心生歡喜，才能用這些財物進行佈施。如果他們心生嫌恨，就不能用。菩薩想要得到自己意願所允許的佈施，就應該仔細閱讀下面的經文。
論文中說到的『馬瑙採石』，實際上指的是同一種東西。因為馬瑙石本身就帶有彩色的紋路。這一段經文提出了疑問。
論中關於『何相施』，提到『無貪俱行思』等等。這裡問的是佈施的本體。此論認為，與無貪之心同時產生的思，以及由此引發的身語行為，與《對法》的觀點相違背，就像他們抄錄的會議記錄一樣。
論中說到的『或自相續或他相續』，指的是或者自己佈施，或者勸他人佈施。這種佈施的範圍與《雜集論》相同。
論中說到的『為莊嚴心者』，指的是獲得無漏之心；『為助伴心者』，指的是滋養無漏的作意等等。
論中解釋『成熟妙慧』時，說到的『俱生覺慧』和『加行覺慧』，實際上指的是與生俱來的善和通過後天努力獲得的善巧方便。
論中解釋十二杜多行時，與《十二杜多經》似乎有些相違背。有人前來請教，適合修杜多行的人首先要住在斗藪（dǒusǒu）中。斗藪指的是塵土堆積的地方。又說，要洗除身心的污垢，也要修治自己的內心。三衣如前文已經解釋過。三安怛婆參（āndá póshēn）指的是，安怛（āndá）是『內』的意思，婆參（póshēn）是『衣』的意思。這種衣包括了前面的兩種衣，應該都稱為三衣。
論中說到的『毳衣（cuì yī）』，指的是細毛。無論鳥獸的細毛，都可以稱為毳。恐怕有人用無價的布料等來製作三衣，所以這裡強調要用毳毛來製作。
用毳毛來製作。十二杜多行中，關於食物有四種，關於衣服有三種，關於坐臥有五種。現在列出名稱以及下面的解釋中，將其分為十二種，是因為將『別開常期端坐處』和『如常坐』分為兩種。這實際上只是一種，即常坐不臥。就像《十二杜多經》所說的那樣。下面的『除障』和『廣解』中，雖然又分別開列了不同的除障方法，但實際上仍然是一種。
論中解釋...
【English Translation】 English version: What are the differences in music? It is stated: To promote music and etiquette, and to lead by example in encouraging others, this can be called 'leading'.
The treatise says: These are the actions manifested by the Bodhisattvas, not the giving, etc., that is permitted in this context. The meaning here is to clarify that when Bodhisattvas use the possessions of sentient beings for giving, they must ensure that the sentient beings being given to are delighted before using those possessions for giving. If they harbor resentment, they cannot use them. Bodhisattvas who wish to obtain giving that is permitted by their own intention should carefully read the following scriptures.
The treatise mentions 'agate-colored stone', which actually refers to the same thing. This is because agate stones themselves have colored patterns. This passage raises a question.
In the treatise regarding 'What is the nature of giving?', it mentions 'non-greed accompanied by thought', etc. This asks about the essence of giving. This treatise argues that the thought arising simultaneously with non-greed, and the actions of body and speech resulting from it, contradict the views of the Abhidharma, just like their transcribed meeting records.
The treatise says 'either one's own continuum or another's continuum', referring to either giving oneself or encouraging others to give. The scope of this giving is the same as in the Samuccaya.
The treatise says 'to adorn the mind' refers to attaining the unconditioned mind; 'to assist the mind' refers to nourishing unconditioned attention, etc.
In the treatise explaining 'maturing excellent wisdom', 'innate wisdom' and 'acquired wisdom' actually refer to innate goodness and skillful means acquired through effort.
The treatise's explanation of the twelve dhūta practices seems to contradict the Twelve Dhūta Sutra. Someone came to inquire, and those suitable for practicing dhūta should first live in dousou (dust heaps). It also says to cleanse the defilements of body and mind, and to cultivate one's mind. The three robes have been explained earlier. Tri-antarbhāsa (inner garment) refers to antar, meaning 'inner', and bhāsa, meaning 'garment'. This garment includes the previous two robes and should all be called three robes.
The treatise says 'wool garment' refers to fine hair. Whether it is the fine hair of birds or animals, it is called wool. It is feared that someone might use priceless fabrics, etc., to make the three robes, so it is emphasized here that they should be made of wool.
Made of wool. Among the twelve dhūta practices, there are four regarding food, three regarding clothing, and five regarding sitting and lying down. Now, in listing the names and in the explanations below, they are divided into twelve because 'separately opening the fixed-term sitting posture' and 'like regular sitting' are divided into two. This is actually only one, which is constant sitting without lying down, as stated in the Twelve Dhūta Sutra. In the following 'removing obstacles' and 'extensive explanation', although different methods of removing obstacles are listed separately, it is still actually one.
The treatise explains...
柔和中之如是六種可樂可愛等者即六和敬也。前三業為三。和同受用為一。同戒見各為一故六也。和同受用中。初總解。凡所欲食下。解和同。如法所獲下。明受用。又此中別解六雜住。臨時別解。
第二十六卷
第二瑜伽處
論云七生等人者。如對法論抄廣說。
論曰家家謂天上從家至家等者。二說。難陀云。人天二趣若往若來。正法藏云。二生家家。唯于天上。二生往來。一間中唯受天有。與對法相違。如彼會。
論云時解脫。五或字。即五人次第配之。
論又此貪纏住在身中經文相續。乃至為可愛法之所制伏不能制伏彼可愛法者。此中意。明為貪纏故。為境制伏心。非心能伏境 如貪下瞋慢中文。準此應釋。下廣問解中。不解等分薄塵行者。以上具明故又略不說。
論云今此義中當知唯說聲聞乘愿聲聞種姓等者。此中明聲聞地故。唯取聲聞即種姓人。
論解有分別無分別影像等中。如對法第十一抄會。此中法師云。有無分別皆見道前。事邊際。在見道。所作成辨。在無學道。此中相違如彼釋。
論云彼于爾時于所知事如現領受勝解而轉雖彼所知事非現領受和合等者。此中意。明同分影像。其定中所知事。如現領受。相似其實定中。未現領受前實境。
【現代漢語翻譯】 現代漢語譯本
『柔和中之如是六種可樂可愛等者』，即是六和敬（指僧團中六種和諧恭敬的行為）。前三業（身、口、意三種行為）為三，和同受用為一，同戒、同見各為一，所以總共是六。在『和同受用』中，首先總的解釋，『凡所欲食下』，解釋『和同』。『如法所獲下』，說明『受用』。此外，這裡分別解釋六雜住（指六種不同的居住方式），臨時分別解釋。 論中『七生等人者』，如《對法論》的抄本中詳細說明。 論中說『家家謂天上從家至家等者』，有兩種說法。難陀（Ananda，佛陀的十大弟子之一）說，人天二趣（人道和天道）若往若來。正法藏（Dharmakosha，佛教術語，指佛法的寶藏）說，二生家家，唯于天上。二生往來，一間中唯受天有。這與《對法論》的說法相違背，如彼處所解釋。 論中說『時解脫』，『五』字或有或無，即五人依次分配。 論中又說『此貪纏住在身中經文相續，乃至為可愛法之所制伏不能制伏彼可愛法者』，此中的意思是，因為被貪慾所纏縛，所以心被外境所控制，而不是心能控制外境。如貪、瞋、慢等文中的解釋，可以參照此理來解釋。下文廣問解答中，不解釋『等分薄塵行者』，是因為以上已經詳細說明，所以這裡略而不說。 論中說『今此義中當知唯說聲聞乘愿聲聞種姓等者』，這裡說明的是聲聞地（Sravakabhumi，聲聞的境界），所以只取聲聞，即聲聞種姓之人。 論中解釋『有分別無分別影像等』，如《對法》第十一抄本所會通的。這裡的法師說，有分別和無分別都在見道（Darshana-marga，佛教修行道路上的一個階段）之前，事邊際在見道，所作成辨在無學道（Arahattamarga，阿羅漢的道路）。這其中有矛盾，如彼處所解釋。 論中說『彼于爾時于所知事如現領受勝解而轉雖彼所知事非現領受和合等者』，此中的意思是，說明同分影像（指相似的影像），其在禪定中所知的事，如同現在領受一樣。相似於在禪定中未現領受之前的真實境界。
【English Translation】 English version
'The six kinds of pleasant and lovely things in gentleness' refer to the Six Harmonies (six harmonious and respectful behaviors in a Sangha). The first three karmas (body, speech, and mind) are three, harmonious sharing is one, and shared precepts and shared views are each one, making a total of six. In 'harmonious sharing,' first, there is a general explanation. 'Where one desires to eat' explains 'harmony.' 'What is obtained according to the Dharma' clarifies 'sharing.' Furthermore, here are separate explanations of the six mixed dwellings (six different ways of living), with temporary separate explanations. The 'persons of seven births, etc.' in the treatise are explained in detail in the copy of the Abhidharma. The treatise says, 'House to house means in the heavens, from house to house, etc.' There are two explanations. Ananda (one of the Buddha's ten great disciples) says that beings in the two realms of humans and gods go back and forth. Dharmakosha (Buddhist term, meaning the treasury of the Dharma) says that two births are from house to house, only in the heavens. Two births go back and forth, and in between, only the heavens are experienced. This contradicts the Abhidharma, as explained there. The treatise says 'liberation in time,' the word 'five' may or may not be present, meaning the five people are assigned in order. The treatise also says, 'This entanglement of greed dwells in the body in a continuous manner, even to the point of being subdued by lovely things and unable to subdue those lovely things.' The meaning here is that because one is entangled by greed, the mind is controlled by external objects, rather than the mind being able to control external objects. The explanations in the texts on greed, anger, and pride can be interpreted in a similar way. In the extensive question and answer section below, 'those who practice equal division of subtle dust' is not explained because it has already been explained in detail above, so it is omitted here. The treatise says, 'In this meaning, it should be known that only the Sravaka Vehicle, those who aspire to be Sravakas, and those of the Sravaka lineage are discussed.' Here, the Sravakabhumi (the stage of a Sravaka) is being explained, so only Sravakas, that is, people of the Sravaka lineage, are taken into account. The treatise explains 'images with and without discrimination, etc.,' as reconciled in the eleventh copy of the Abhidharma. The Dharma master here says that discrimination and non-discrimination are both before the Path of Seeing (Darshana-marga, a stage on the Buddhist path), the boundary of affairs is on the Path of Seeing, and what is accomplished is on the Path of No More Learning (Arahattamarga, the path of an Arhat). There is a contradiction here, as explained there. The treatise says, 'At that time, with regard to the objects of knowledge, they proceed as if directly experiencing them with conviction, even though those objects of knowledge are not actually directly experienced and combined, etc.' The meaning here is to explain similar images, where the things known in samadhi are like being directly experienced. It is similar to the real realm before it is directly experienced in samadhi.
又非與外境相似之物。于定中現。然與外實境相似。領受勝解故。名所知事同分影像。
論又亦名三摩地口者。境能生心。如瓶口出物。
論。解所作成辨中。云諸緣影像所有作意皆得圓滿。乃至得轉依故超過影像等者。此中意。即有無分別影像。皆未證真。有影像入見道。名事邊際盡如所有性。今至無學所作成辨。得轉依。證圓無漏。超過影像。則無漏心。無影像也。對法雲。無分別影像者。謂內真證智。及后所得者。此從因為名。名無分別影像。其實二智以無漏故。皆無影像。有無分別。或定或慧。對法論文雖具。而影像文不具。西方既釋有三。此之取義任意。其無漏心有影像之解釋此文 超過影像者。此超有漏法執影像。非無漏心。無有影像 又無影像義。取此文為證。詳彼文如彼論 此文即證因無漏心有影像。果無漏心無影像。雋師義。
論云因果相屬事者。即此中行因。得果。所作成辨事。
論云若樂通達者。謂斷欲界欲 又謂入見道 及樂解脫以下等。是名修道。
論曰又彼苾芻於時時間全心寂靜於時時衣增上慧等者。此中前解定境與外境相似。此文以下。后似前故。言於時時間。
論云一切粗重悉皆息滅隨得觸證所依清凈等者。此解四清凈。一身凈。此中號所依
【現代漢語翻譯】 現代漢語譯本：也不是與外在境界相似的事物，而是在禪定中顯現，然而與外在真實的境界相似，因為領受殊勝的理解，所以稱為所知事同分影像（對所認識的事物共同部分的影像）。 論中又名三摩地口，意思是境界能夠產生心，就像瓶口可以倒出東西一樣。 論中《解所作成辨》說：『諸緣影像所有作意皆得圓滿，乃至得轉依故超過影像等。』這裡的意思是，無論是有分別的影像還是無分別的影像，都沒有證得真如。有影像進入見道，名為事邊際盡如所有性（對事物邊際的徹底認知）。現在到了無學位的所作成辨，得到轉依，證得圓滿無漏，超過了影像，那麼無漏心就沒有影像了。《對法論》說：『無分別影像，指的是內在真實證悟的智慧，以及后得智。』這是從因的角度來命名，稱為無分別影像。其實這兩種智慧因為是無漏的，所以都沒有影像。無論是有分別還是無分別，無論是禪定還是智慧，《對法論》的論文雖然具備，但是影像的文字不完整。西方既有三種解釋，這裡取哪種意義都可以。關於無漏心有影像的解釋，此文『超過影像』，指的是超越有漏法執著的影像，不是無漏心沒有影像。又『無影像』的意義，取此文作為證據，詳細內容參考彼論。此文就證明了因位的無漏心有影像，果位的無漏心沒有影像。這是雋師的解釋。 論中說『因果相屬事』，指的就是此中的行因，得到果，所作成辨的事。 論中說『若樂通達者』，指的是斷除欲界的慾望，又指進入見道，以及喜歡解脫等等，這叫做修道。 論中說：『又彼苾芻於時時間全心寂靜於時時衣增上慧等』，這裡前面解釋禪定境界與外在境界相似，此文以下，因為後面類似前面，所以說『於時時間』。 論中說：『一切粗重悉皆息滅隨得觸證所依清凈等』，這裡解釋四種清凈，第一是身凈，這裡稱為所依（身體）。
【English Translation】 English version: It is also not something similar to external realms, but appears in Samadhi (meditative concentration), yet it is similar to the external real realm. Because of receiving superior understanding, it is called the 'cognized object's common image' (the image of the common part of what is cognized). The treatise also calls it the 'mouth of Samadhi', meaning that the realm can generate the mind, just as things can be poured out from the mouth of a bottle. The treatise, in 'Discrimination of Accomplishment through Understanding', says: 'All mental activities related to images are perfected, and even surpassing images because of attaining transformation.' The meaning here is that neither images with discrimination nor images without discrimination have realized the truth. An image entering the path of seeing is called 'the limit of the event, the nature of suchness' (complete knowledge of the limits of things). Now, arriving at the accomplishment of the state of no-more-learning, attaining transformation, realizing complete non-outflow, and surpassing images, then the non-outflow mind has no images. The 'Treatise on the Aggregate of the Dharma' says: 'Images without discrimination refer to the inner true realization wisdom and the subsequent acquired wisdom.' This is named from the perspective of the cause, called images without discrimination. In fact, both of these wisdoms, because they are non-outflow, have no images. Whether with or without discrimination, whether it is Samadhi or wisdom, although the text of the 'Treatise on the Aggregate of the Dharma' is complete, the text on images is incomplete. There are three interpretations in the West, and it is up to you to choose which meaning to take. Regarding the explanation that the non-outflow mind has images, this text 'surpassing images' refers to surpassing the images of attachment to outflowing dharmas, not that the non-outflow mind has no images. Also, the meaning of 'no images' takes this text as evidence; refer to that treatise for details. This text proves that the non-outflow mind in the causal stage has images, and the non-outflow mind in the resultant stage has no images. This is Master Juan's explanation. The treatise says 'the matter of cause and effect belonging to each other' refers to the cause of practice in this, attaining the result, the matter of accomplishment through understanding. The treatise says 'if one delights in understanding' refers to cutting off desires of the desire realm, and also refers to entering the path of seeing, and delighting in liberation, etc. This is called the path of cultivation. The treatise says: 'Moreover, that Bhikshu (Buddhist monk) is completely tranquil in mind from time to time, and from time to time increases wisdom, etc.' Here, the previous explanation is that the realm of Samadhi is similar to the external realm. From this text onwards, because the latter is similar to the former, it says 'from time to time'. The treatise says: 'All coarse burdens are completely extinguished, and one attains the purity of the basis of touch, etc.' This explains the four purities. The first is purity of body, which is called the basis (the body) here.
。二所緣。三心。四智見清凈。
或骨或瑣或復骨隙。且解曰。骨謂骨余處。瑣謂骨相連處。或復骨瑣者。謂總合觀。
論云若身若心不平等受受所攝者 受所攝。謂同時諸身業語業等。
論解五種貪。一于內身欲身欲貪者。于內身初起欲界微欲。故名欲欲。次起欲界重貪。故名欲貪。又內身是自所欲之法。故言于內身欲。于內身欲上起欲。即能欲之心。此名欲貪。初欲字屬所欲。第二欲字。屬能緣。第三欲字結名。
論云若於青瘀等作意思惟于顯色貪令心清凈若於變赤作意思惟于形色貪令心清凈。述曰。貪白紅顯色。以青瘀等。對治于形色起長短方圓等貪。以除去皮肉對治。若小乘雲。變赤相者。死屍初青后赤。變作赤血身。以除形色貪。大乘解。先皮肉等色赤。除去皮肉形色。名變赤也。即變者赤也。
論云皆依四種憺怕路者。憺怕寂義二釋。一置死屍處寂寞。無人法故名憺怕。往彼處所故名為路。二涅槃寂靜名曰憺怕。作不凈觀能得涅槃。故名為路。
第二十七卷
論曰云何緣起緣性等者 緣性。四緣也 緣起。十二因緣也。
界差別不論十八界者。此六界通欲色界足。故雖地不足非十八界有此界足。
論解外地界中。云非親附非執受者。若內地界。
【現代漢語翻譯】 現代漢語譯本：二、所緣（所觀注的對象）。三、心。四、智見清凈（智慧和見解的清凈）。
或者觀骨，或者觀骨的連線處，或者觀骨的縫隙。解釋如下：骨，指骨頭的剩餘部分。瑣，指骨頭相互連線的地方。或者觀骨的連線處，是指總合起來觀察。
論中說，如果身或心不平等地感受，被感受所包含，就是被感受所包含。感受所包含，是指同時的身業、語業等。
論中解釋五種貪：一、對於內身生起慾望，稱為身欲貪。對於內身最初生起欲界的輕微慾望，所以稱為欲欲。接著生起欲界強烈的貪慾，所以稱為欲貪。又，內身是自己所貪求的法，所以說對於內身生起慾望。對於內身慾望之上生起慾望，就是能產生慾望的心。這稱為欲貪。第一個『欲』字屬於所貪求的對象，第二個『欲』字屬於能緣的心，第三個『欲』字是總結名稱。
論中說，如果對於青瘀等作意思惟，對於顯色貪能令心清凈；如果對於變赤作意思惟，對於形色貪能令心清凈。解釋說，貪著白色、紅色等顯色，用青瘀等來對治。對於形色生起長短方圓等貪著，用除去皮肉來對治。如果小乘說，變赤相，是指死屍最初青色後來變紅。變作赤血之身，用來去除形色貪。大乘解釋，先是皮肉等顏色發紅，除去皮肉的形色，名為變赤。即變就是赤。
論中說，都依靠四種憺怕路（寂靜之處）。憺怕有兩種解釋，一是放置死屍的地方寂寞，因為沒有人法，所以名為憺怕。前往那個地方，所以名為路。二是涅槃寂靜，名為憺怕。作不凈觀能得到涅槃，所以名為路。
第二十七卷
論中說，什麼是緣起緣性等？緣性，指四緣（四種因緣）。緣起，指十二因緣（十二種因緣）。
界差別中不討論十八界（十八種界），因為這六界（六種界）通於欲界、色界，足夠了。所以雖然地界不足，但非十八界有此界足。
論中解釋外地界，說非親附非執受。如果是內地界，
【English Translation】 English version: Two, Alambana (object of focus). Three, Citta (mind). Four, Jnana-darsana-visuddhi (purity of wisdom and vision).
Or contemplate bones, or contemplate the connected parts of bones, or contemplate the gaps in bones. Explanation: 'Bones' refers to the remaining parts of bones. 'Connected' refers to where bones are connected to each other. 'Or contemplate the connected parts of bones' refers to observing them in totality.
The treatise says, 'If the body or mind unequally experiences, being encompassed by feeling, it is encompassed by feeling.' 'Encompassed by feeling' refers to simultaneous bodily actions, verbal actions, etc.
The treatise explains five types of greed: One, generating desire for the inner body is called 'body desire greed'. Initially generating subtle desire of the desire realm for the inner body is called 'desire-desire'. Subsequently generating strong greed of the desire realm is called 'desire greed'. Also, the inner body is a dharma (phenomenon) desired by oneself, hence it is said to generate desire for the inner body. Generating desire on top of desire for the inner body is the mind that can desire. This is called desire greed. The first 'desire' refers to the object of desire, the second 'desire' refers to the mind that can cognize, and the third 'desire' concludes the name.
The treatise says, 'If one contemplates on bluish-purple etc., greed for visible color can purify the mind; if one contemplates on turning red, greed for shape can purify the mind.' Explanation: Greed for white, red, and visible colors is counteracted by bluish-purple etc. Greed for shapes such as long, short, square, and round is counteracted by removing skin and flesh. According to the Hinayana (Small Vehicle), the appearance of turning red refers to a corpse initially being bluish and later turning red, transforming into a body of red blood, to remove greed for shape. The Mahayana (Great Vehicle) explains that first the color of skin and flesh turns red, removing the shape of skin and flesh is called turning red. That is, the transformation is red.
The treatise says, 'All rely on the four kinds of dhyana-patha (places of quietude).' Dhyana-patha has two explanations: One, the place where corpses are placed is quiet because there are no people or dharmas, hence it is called dhyana-patha. Going to that place is called a path. Two, Nirvana (extinction) is quietude, called dhyana-patha. Practicing impurity contemplation can attain Nirvana, hence it is called a path.
Volume Twenty-Seven
The treatise says, 'What are dependent origination (pratītyasamutpāda) and dependent nature (pratītyasvabhāva) etc.?' Dependent nature refers to the four conditions (catuḥ प्रत्यय). Dependent origination refers to the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda).
The distinction of realms does not discuss the eighteen realms (aṣṭādaśa dhātavaḥ) because these six realms are sufficient for the desire realm (kāmadhātu) and form realm (rūpadhātu). Therefore, although the earth realm is insufficient, it is not that the eighteen realms have this realm sufficient.
The treatise explains the external earth realm, saying 'not closely attached, not possessed'. If it is the internal earth realm,
親附所依。近在本識。能有執受。今外地界非。
論內風中。云有脅臥風等者。此風住脅間而得臥等。
論解斷大刀風者。風如下下小之刀。能傷於人 有畢缽羅風者。法師云。人有此風色如黑點。有云。畢缽羅。即人食畢缽羅也。此風辛楚。由如畢缽。
論外風中。云有毗濕婆風有吠藍婆風毗濕婆風者。此云工巧風。能成萬物。舊云毗首羯磨風。吠藍婆此云旋風。舊云旋嵐風也。
論云多羅掌者。謂西方有樹。狀似此間蘆樹葉。人趣裁去四邊散葉。但取苗如鵝掌許大為扇。名多羅掌。
論云離一合相者。即計為我。其實諸界為身。計為一合之我。今離此相也。即般若經。云如來說一合相等者是。
論云阿那波那念者。阿那名持來。波那名持去。持來者入息。持去者出息。亦名持息來持息去也。
論雲中間入出息者。謂入出二息中間。雖息未入出。其間亦有微細息。轉名中間息。
論云始從齊處乃至面門或至鼻端等者。其息唯至齊處齊下。更無出處還復。乃至從口出及鼻端出也。
論息因緣中。云一牽引業即先世業二齊處孔穴。或上身份所有孔穴者。謂齊中有小孔穴。或上身份。有口鼻等孔穴。
論息所依中。或依身門。或依業。或依孔穴。故言如其
【現代漢語翻譯】 現代漢語譯本 關於親附所依。是指它接近於根本識（Alaya-vijnana），能夠進行執取和領受。現在所說的外在的地界並非如此。
在《論》中關於內風，提到有脅臥風等。這種風存在於脅間，從而使人能夠臥倒等。
《論》中解釋斷大刀風，是指這種風像從下往上切割的小刀，能夠傷害人。還有畢缽羅風，法師說，人如果得了這種風，膚色會像黑點一樣。也有人說，畢缽羅就是人所吃的畢缽羅（Pippali）果實。這種風會帶來辛辣的痛苦，就像畢缽羅一樣。
《論》中關於外風，提到有毗濕婆風（Vishva）和吠藍婆風（Vailamba）。毗濕婆風，意思是工巧風，能夠成就萬物。舊譯為毗首羯磨風（Vishvakarman）。吠藍婆，意思是旋風，舊譯為旋嵐風。
《論》中提到多羅掌，是指西方有一種樹，形狀像這裡的蘆葦，人們裁剪掉它四邊的散葉，只取像鵝掌那麼大的嫩苗作為扇子，就叫做多羅掌（Tala）。
《論》中提到離一合相，是指人們執著于『我』的觀念，但實際上身體是由各種界（dhatu）組成的，卻誤以為是一個整體的『我』。現在要遠離這種錯誤的觀念。這與《般若經》中說的『如來說一合相等』是相符的。
《論》中提到阿那波那念（Anapanasati），阿那（Ana）是持來的意思，波那（Apana）是持去的意思。持來是指吸氣，持去是指呼氣。也可以說是持息來，持息去。
《論》中提到中間入出息，是指吸氣和呼氣之間的間隙。即使氣息還沒有進入或呼出，其間仍然有微細的氣息流動，這被稱為中間息。
《論》中提到『始從齊處乃至面門或至鼻端等』，是指氣息只到達肚臍（齊處）或肚臍以下，不會再往外走，然後又返回，或者從口出，或者從鼻端出。
《論》中關於息的因緣，提到一、牽引業，即前世的業力；二、齊處孔穴，或者上身部分的所有孔穴。是指肚臍中有小孔穴，或者上身部分有口鼻等孔穴。
《論》中關於息的所依，或者依賴於身門，或者依賴於業，或者依賴於孔穴，所以說『如其』。
【English Translation】 English version Regarding the support for attachment, it refers to being close to the Alaya-vijnana (fundamental consciousness), capable of grasping and receiving. The external earth element, as it is, is not like this.
In the Treatise on Inner Winds, it mentions winds such as the lying-on-the-side wind. This wind resides in the hypochondrium, enabling one to lie down, etc.
The Treatise explains the wind of the great cutting knife, referring to a wind that is like a small knife cutting from below upwards, capable of harming people. There is also the Pippali wind. A Dharma master says that if a person contracts this wind, their skin will resemble black spots. Some say that Pippali refers to the Pippali fruit that people eat. This wind brings spicy pain, just like Pippali.
In the Treatise on Outer Winds, it mentions the Vishva wind and the Vailamba wind. Vishva wind means the skillful wind, capable of accomplishing all things. The old translation is Vishvakarman wind. Vailamba means whirlwind, the old translation is whirlwind wind.
The Treatise mentions Tala-patra (palm leaf), referring to a tree in the West that resembles reeds here. People cut off the scattered leaves on all sides, only taking the tender shoots about the size of a goose's foot as fans, which are called Tala-patra.
The Treatise mentions separating from the aspect of oneness and aggregation, referring to people's attachment to the concept of 'I'. In reality, the body is composed of various elements (dhatu), but they mistakenly believe it to be a unified 'I'. Now, one must distance oneself from this erroneous concept. This aligns with what the Prajna Sutra says: 'The Tathagata speaks of the aspect of oneness and aggregation'.
The Treatise mentions Anapanasati (mindfulness of breathing). Ana means bringing in, and Apana means taking out. Bringing in refers to inhalation, and taking out refers to exhalation. It can also be said as bringing the breath in and taking the breath out.
The Treatise mentions the intermediate in-and-out breath, referring to the gap between inhalation and exhalation. Even if the breath has not yet entered or exited, there is still a subtle flow of breath in between, which is called the intermediate breath.
The Treatise mentions 'starting from the navel area, even to the face or the tip of the nose, etc.', referring to the breath only reaching the navel (navel area) or below the navel, not going further out, and then returning, either exiting from the mouth or from the tip of the nose.
In the Treatise on the causes and conditions of breath, it mentions one, the pulling karma, which is the karma of past lives; two, the holes at the navel area, or all the holes in the upper body. This refers to the small holes in the navel, or the holes in the upper body such as the mouth and nose.
In the Treatise on the support of breath, it either relies on the body's gateways, or relies on karma, or relies on holes, hence the saying 'as it is'.
所應。所應依處皆依也。
論若唯依身而息轉等者。此中意難。非唯依身而息得轉。如入無心定等時。身在地獄。而彼息不轉故。非唯依身而息得轉。
論若唯依心而息轉者。此中意難。非唯依心而息得轉。入無色定。彼息應轉義。
論若唯依身心而轉者。此中意難。亦依孔穴業等。而息得轉。非唯依身心。如在母腹中。四位時無息義故。論言閉尸等位。
論云若是處轉若。乃至轉若如所轉若時而轉等者。此結上義 若是處轉者。標上諸孔穴即粗孔細孔等也。即息於是所轉也。若乃至轉者。即牒說齊孔穴。乃至齊處即息入身。乃至齊處轉也 若如所轉者。牒上入出息。以一為一等。其餘息時。如所順逆等轉也。
若時而轉者。即牒上若時行者以一為一等。乃至十十為一。時節長短相續等名時而轉。即爾所時數息應轉也。后成熟故不牒。
十六勝行故名總緣。緣諸諦故。此中初總緣念 若長短下。方別舉十六。下門中方解十六。依四念住。古來四四配之。一觀息長。二觀息短。三觀息遍身。四觀息除身行。此四觀身。五觀喜入出息。六觀樂出入息。七觀心行出入息。八觀息除心行息。此四觀受。九觀心入出息。十觀喜悅心息。十一觀制持心息。十二觀解脫心息。此四心行。十三觀
【現代漢語翻譯】 現代漢語譯本： 所應。所應依處皆依也。
論：如果僅僅依靠身體而呼吸運轉等，這裡有個難點。並非僅僅依靠身體呼吸就能運轉。例如進入無心定等狀態時，身體在地獄，但呼吸並不運轉。所以說，並非僅僅依靠身體呼吸就能運轉。
論：如果僅僅依靠心而呼吸運轉，這裡有個難點。並非僅僅依靠心呼吸就能運轉。進入無色定（Arūpa-samāpatti）時，呼吸應該運轉。
論：如果僅僅依靠身心而運轉，這裡有個難點。呼吸也依靠孔穴、業等才能運轉，並非僅僅依靠身心。例如在母腹中，四位時沒有呼吸。論中說閉尸等狀態。
論云：『若是處轉若，乃至轉若如所轉若時而轉等』，這是總結上面的意思。『若是處轉』，標明上面的各種孔穴，即粗孔、細孔等。呼吸就在這些地方運轉。『若乃至轉』，就是詳細說明齊孔穴，乃至齊處，即呼吸進入身體，乃至齊處運轉。『若如所轉』，詳細說明上面的入息、出息，以一為一等。其餘呼吸時，如所順逆等運轉。
『若時而轉』，就是詳細說明上面的若時行者，以一為一等，乃至十十為一。時節長短相續等名為時而轉。即在那個時候數息應該運轉。後面成熟了，所以不再詳細說明。
十六勝行，所以名為總緣（Samatha-vipassanā）。因為緣諸諦（Satya）。這裡首先是總緣念。『若長短下』，分別舉出十六種。下面的章節中分別解釋這十六種，依據四念住（Satipaṭṭhāna）。古來都是四四相配。一、觀息長。二、觀息短。三、觀息遍身。四、觀息除身行。這四種是觀身。五、觀喜入出息。六、觀樂出入息。七、觀心行出入息。八、觀息除心行息。這四種是觀受。九、觀心入出息。十、觀喜悅心息。十一、觀制持心息。十二、觀解脫心息。這四種是觀心行。十三、觀……
【English Translation】 English version: That which should be. All that should be relied upon is relied upon.
Treatise: If breathing and other functions operate solely based on the body, there is a difficulty here. Breathing does not operate solely based on the body. For example, when entering a state of no-mind concentration (asamjñā-samāpatti), the body is in the lower realm, but the breath does not operate. Therefore, breathing does not operate solely based on the body.
Treatise: If breathing operates solely based on the mind, there is a difficulty here. Breathing does not operate solely based on the mind. When entering the formless attainments (Arūpa-samāpatti), the breath should operate.
Treatise: If it operates solely based on body and mind, there is a difficulty here. Breathing also relies on orifices, karma, etc., to operate, not solely on body and mind. For example, in the mother's womb, there is no breathing during the four stages. The treatise speaks of states like a closed corpse.
The treatise says, 'If it turns at a place, if it turns even as it turns according to what turns at a time,' this summarizes the above meaning. 'If it turns at a place,' it indicates the various orifices above, i.e., coarse orifices, fine orifices, etc. Breathing operates in these places. 'If it turns even as,' it explains in detail the orifices, even to the point where breathing enters the body, even to the point where it operates. 'If it turns according to what turns,' it explains in detail the incoming breath, outgoing breath, taking one as one, etc. At other times of breathing, it operates as it does, in accordance with the flow, against the flow, etc.
'If it turns at a time,' it explains in detail the practitioner who acts at a time, taking one as one, etc., even to the point of ten tens as one. The succession of long and short periods is called turning at a time. That is, breathing should operate at that time of counting breaths. It is not explained in detail later because it is mature.
The sixteen excellent practices are called comprehensive engagement (Samatha-vipassanā) because they engage with the truths (Satya). Here, the first is comprehensive engagement with mindfulness. 'If long or short below,' it lists the sixteen separately. The following chapters explain these sixteen separately, based on the four foundations of mindfulness (Satipaṭṭhāna). Traditionally, they are paired in fours. 1. Observing the breath as long. 2. Observing the breath as short. 3. Observing the breath pervading the body. 4. Observing the breath removing bodily functions. These four are observing the body. 5. Observing joy entering and exiting with the breath. 6. Observing pleasure entering and exiting with the breath. 7. Observing mental activities entering and exiting with the breath. 8. Observing the breath removing mental activities. These four are observing feeling. 9. Observing the mind entering and exiting with the breath. 10. Observing the breath of a joyful mind. 11. Observing the breath of a restrained mind. 12. Observing the breath of a liberated mind. These four are observing mental activities. 13. Observing...
無常息。十四觀斷息。十五觀離欲息。十六觀滅出入息等。此四觀法行。
論解身四中。第四重解息除身行者。身行謂出入息。令息除之。名息除身行。
論又即如是覺了喜者覺了樂者等者。此中解心行。
或有妄念起我我所及慢我當有無我當有無色等者。此見諦名暫妄念生。非六十二見中見也 若依是六十二見中見者。我當有。是常見。何處見諦人起妄見無文修道起常見。今此處即現起何惑也。又此在凡位起。未見諦故無妨 若爾前見諦者作此十六勝行。如何得起常見等。義曰。此十六行凡夫亦作。前言見諦者。據見諦人為論。非通凡夫。其實通凡夫。此起常見等即為勝。
論有相想等。如對法抄解。
論解苦苦中。以七苦為苦苦故者。據實為論。余處唯說前五為苦苦者。以從增上苦說苦苦。第八苦通三苦可會之。此以通三受苦取蘊也。
第二翻解除生苦。餘六苦亦是壞苦。以老時壞於少等故。前六俱壞苦。此中以煩惱及壞心為壞苦。乃至非想亦有。餘論文唯言樂處故。至第三定以下。又彼有文。至上地今起煩惱心為壞苦即是也。
第二十八卷
論解增上慧學中。云謂於四聖諦如實知見名增上慧學者。此據唯無漏慧說名慧學。非名有漏。
若次前解定學中
【現代漢語翻譯】 現代漢語譯本 無常息。十四觀斷息。十五觀離欲息。十六觀滅出入息等。這四種觀法是修行的方法。 論述解釋身四念住中，第四重解釋息念住以去除身行，所謂身行指的是出入息（呼吸）。使呼吸停止，稱為息除身行。 論述又如這樣覺了喜、覺了樂等等，這裡解釋的是心行。 或者有妄念生起，認為有『我』（ātman，靈魂、真我）和『我所』（ātmanīya，屬於我的事物），以及生起我慢，認為『我』將來會有或沒有，色（rūpa，物質、色蘊）等會有或沒有。這種見解即使是見諦（dṛṣṭi-satya，證悟真理）之人，也只是暫時的妄念生起，並非六十二見（ṣaṣṭi-dvātriṃśat dṛṣṭi，六十二種邪見）中的見解。如果依據六十二見中的見解，認為『我』將來會有，這是常見（śāśvata-dṛṣṭi，永恒存在的見解）。哪裡有見諦之人修道時會生起常見的說法呢？現在這裡立即生起什麼疑惑呢？而且這種妄念是在凡夫位生起的，因為還沒有見諦，所以沒有妨礙。如果這樣，那麼前面見諦的人修習這十六勝行（ṣoḍaśa-ākāra，十六種行相），怎麼會生起常見等呢？解釋說：這十六行凡夫也可以修習。前面說見諦的人，是根據見諦的人來論述，並非普遍適用於凡夫。實際上也適用於凡夫。這裡生起常見等，就是殊勝之處。 論述有相想等等，如同《對法》中的解釋。 論述解釋苦苦（duḥkha-duḥkhatā，苦的苦）時，以七苦（saptaduḥkha，七種苦）作為苦苦的原因，這是根據實際情況來論述的。其他地方只說前五種苦是苦苦的原因，這是從增上苦（adhimātra-duḥkha，強烈的苦）的角度來說的。第八苦（指憂悲惱苦）通於三種苦（三苦：苦苦、壞苦、行苦），可以這樣理解。這裡是用通於三種感受的苦來攝取蘊（skandha，五蘊）。 第二種是翻轉解除生苦（jāti-duḥkha，出生的苦）。其餘六種苦也是壞苦（vipariṇāma-duḥkha，變壞的苦），因為年老時會破壞年少等。前面的六種苦都是壞苦。這裡以煩惱和壞心作為壞苦，乃至非想非非想處（nevasañjñānāsañjñāyatana，無所有處定）也有。其餘的論文只說在樂處，到第三禪以下。而且那裡有文，到上地現在生起煩惱心就是壞苦。 第二十八卷 論述解釋增上慧學（adhiprajñā-śikṣā，增上慧學）中，說『對於四聖諦（catvāri āryasatyāni，四聖諦）如實知見，稱為增上慧學』。這是根據唯有無漏慧（anāsrava-prajñā，無漏的智慧）才稱為慧學，不是指有漏慧（sāsrava-prajñā，有漏的智慧）。 如果按照前面的解釋，在定學（samādhi-śikṣā，定學）中
【English Translation】 English version Impermanence cessation. The fourteenth contemplation is the cessation of breath. The fifteenth contemplation is the detachment from desire in breath. The sixteenth contemplation is the cessation of the incoming and outgoing breath, etc. These four contemplations are practices. In the discussion explaining the Four Foundations of Mindfulness on the Body, the fourth aspect explains the mindfulness of breath to eliminate bodily activity. Bodily activity refers to the incoming and outgoing breath. Causing the breath to cease is called eliminating bodily activity. The discussion also mentions 'thus being aware of joy, being aware of pleasure,' etc. Here, it explains mental activity. Or, if a deluded thought arises, thinking of 'I' (ātman, soul, self) and 'mine' (ātmanīya, belonging to me), and arrogance arises, thinking 'I will exist' or 'I will not exist,' or 'form' (rūpa, matter, the aggregate of form) will exist or will not exist. This kind of view, even if it arises in someone who has seen the truth (dṛṣṭi-satya, realized the truth), is only a temporary deluded thought and is not one of the sixty-two views (ṣaṣṭi-dvātriṃśat dṛṣṭi, sixty-two kinds of wrong views). If it were based on the sixty-two views, thinking 'I will exist' would be an eternalist view (śāśvata-dṛṣṭi, the view of eternal existence). Where does a person who has seen the truth arise with an eternalist view while practicing the path? What doubt arises here immediately? Moreover, this kind of deluded thought arises in the position of an ordinary person, because they have not yet seen the truth, so there is no obstacle. If that is the case, how can someone who has seen the truth, practicing these sixteen excellent practices (ṣoḍaśa-ākāra, sixteen aspects), arise with eternalist views, etc.? The explanation is: these sixteen practices can also be practiced by ordinary people. The previous statement about someone who has seen the truth is based on discussing someone who has seen the truth, and does not universally apply to ordinary people. In reality, it also applies to ordinary people. The arising of eternalist views, etc., here is what is excellent. The discussion of 'forms with characteristics,' etc., is explained in the Abhidharma. In the discussion explaining suffering of suffering (duḥkha-duḥkhatā, the suffering of suffering), using the seven sufferings (saptaduḥkha, seven kinds of suffering) as the cause of suffering of suffering is based on the actual situation. Other places only say that the first five sufferings are the cause of suffering of suffering, which is from the perspective of increased suffering (adhimātra-duḥkha, intense suffering). The eighth suffering (referring to sorrow, lamentation, pain, grief, and despair) is common to the three sufferings (the three sufferings: suffering of suffering, suffering of change, and suffering of conditioned existence), and can be understood in this way. Here, suffering that is common to the three kinds of feelings is used to encompass the aggregates (skandha, the five aggregates). The second is to reverse and eliminate the suffering of birth (jāti-duḥkha, the suffering of birth). The remaining six sufferings are also the suffering of change (vipariṇāma-duḥkha, the suffering of change), because old age destroys youth, etc. The previous six sufferings are all the suffering of change. Here, afflictions and a corrupted mind are taken as the suffering of change, even up to the realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana, the realm of neither perception nor non-perception). The remaining texts only mention being in a pleasant place, down to the third dhyana. Moreover, there is text there, that reaching the higher realms and now arising with an afflicted mind is the suffering of change. Volume Twenty-Eight In the discussion explaining the higher training in wisdom (adhiprajñā-śikṣā, higher training in wisdom), it says 'truly knowing and seeing the Four Noble Truths (catvāri āryasatyāni, the Four Noble Truths) is called higher training in wisdom.' This is based on only unconditioned wisdom (anāsrava-prajñā, wisdom free from outflows) being called training in wisdom, and does not refer to conditioned wisdom (sāsrava-prajñā, wisdom with outflows). If according to the previous explanation, in the training in concentration (samādhi-śikṣā, training in concentration)
。初一翻。唯約四無漏靜慮說定學。何以得知者。次下文云然依靜慮能最初入聖諦現觀正性離生非全遠離一切靜慮能成此事等者。此則覆解前一翻釋。唯依四禪說名定學 第二釋。又諸無色及余所有等持等至亦名定學。即無色定及色界所有餘有漏等持等至等。皆名定學。此乃通漏無漏。何故慧學唯無漏。定學通漏也。義曰。其定亦唯無漏。前言又無色定者。取無漏定言及余所有等持等至亦名定學者。此即四靜慮能引發通之無漏定也 定學現唯無漏。慧學義齊。亦無妨。又定通漏無漏。慧亦爾。此據無漏勝者語。不同定具作法無妨。準下文。若有戒定。未必有慧。有慧必有戒定故。前解為勝。以取無漏慧為學故。又何妨慧學唯無漏。戒定通有漏。寬狹不齊無妨。
論下說十違逆等法中。云今此義中意取能斷思惟諸法瑜伽作意障礙法者。即解例前光明中。雖有四種。意取法義。二光明能斷思惟瑜伽時障礙法。
論云退失所得瑜伽境者。即有漏禪定等是也。
論云迴轉弟子者。隨彼教故名迴轉。
論云方便有四。一尸羅。二念。三無放逸。四定慧。如文可解。
論因緣相中。云又或人所作非人所作等者。即學知亂相也。此乃法師之義。又勘上下不然。下遠離中。皆言由因緣。故知此因緣。即
【現代漢語翻譯】 現代漢語譯本：初一法師的翻譯。僅根據四無漏靜慮（沒有煩惱的禪定）來解釋定學（關於禪定的學習）。如何得知呢？接下來的經文中說：『然而依靠靜慮，能夠最初進入聖諦（佛教真理）的現觀，達到正性離生（脫離邪道，進入正道），並非完全遠離一切靜慮才能成就此事』等等。這實際上是推翻了之前的翻譯解釋，認為只有依靠四禪（色界四種禪定）才能稱為定學。第二種解釋是：又各種無色定（超越物質世界的禪定）以及其他所有等持（專注）等至（高度專注的狀態）也稱為定學。即無色定以及所有其餘的有漏（有煩惱）等持、等至等等，都稱為定學。這涵蓋了有漏和無漏。為什麼慧學（關於智慧的學習）只有無漏，而定學卻涵蓋有漏呢？義法師說：『定學也只有無漏。』前面說『又無色定』，是指取無漏定而言，而說『以及其他所有等持等至也稱為定學』，這指的是四靜慮能夠引發神通的無漏定。定學現在只有無漏，慧學在意義上是相同的，也沒有妨礙。而且定學涵蓋有漏和無漏，慧學也是如此。這是根據無漏更為殊勝來說的。不同於定學具備作法（修行方法）也沒有妨礙。參照下文，如果有了戒（道德規範）和定，未必有慧，而有了慧必定有戒和定。之前的解釋更為殊勝，因為選取無漏慧作為學習的內容。又有什麼妨礙慧學只有無漏，而戒和定涵蓋有漏呢？寬泛和狹窄不一致也沒有妨礙。 論典中說到十種違逆等法時，說：『現在這個意義中，意在選取能夠斷除思惟諸法瑜伽作意（如理作意）的障礙法。』這就是解釋並舉例說明了前面的光明中，雖然有四種，但意在選取法義，即兩種光明能夠斷除思惟瑜伽時的障礙法。 論典中說『退失所得瑜伽境』，指的就是有漏禪定等。 論典中說『迴轉弟子』，指的是隨從其他教派的教導，因此稱為迴轉。 論典中說方便有四種：一是尸羅（戒律），二是念（正念），三是無放逸（不放縱），四是定慧（禪定和智慧）。如經文所說，可以理解。 論典因緣相中說：『又或者有人所作，非人所作等等』，指的是學習瞭解混亂的相狀。這是法師的解釋。但考察上下文並非如此。下面的遠離中，都說是由因緣造成的，因此知道這裡的因緣，就是指...
【English Translation】 English version: The first translation by Dharma Master Chu Yi. It explains the 'learning of Samadhi' (定學, dìng xué, the study of meditation) solely based on the Four Immeasurable Dhyanas (四無漏靜慮, sì wú lòu jìng lǜ, the four meditative states free from defilements). How is this known? The following text says: 'However, relying on Dhyana, one can initially enter the direct realization of the Noble Truths (聖諦, shèng dì, Buddhist truths), attaining the Righteousness of Liberation (正性離生, zhèng xìng lí shēng, liberation from wrong paths and entering the right path), and this cannot be accomplished by completely abandoning all Dhyanas,' and so on. This actually overturns the previous translation and explanation, asserting that only by relying on the Four Dhyanas (四禪, sì chán, the four meditative states of the Form Realm) can it be called the 'learning of Samadhi.' The second explanation is: Furthermore, various Formless Dhyanas (無色定, wú sè dìng, meditative states beyond the material world) and all other Samadhi (等持, děng chí, concentration) and Samapatti (等至, děng zhì, states of deep concentration) are also called the 'learning of Samadhi.' That is, Formless Dhyanas and all other defiled (有漏, yǒu lòu, with afflictions) Samadhi and Samapatti, etc., are all called the 'learning of Samadhi.' This encompasses both defiled and undefiled. Why is the 'learning of Wisdom' (慧學, huì xué, the study of wisdom) only undefiled, while the 'learning of Samadhi' encompasses both defiled and undefiled? Dharma Master Yi said: 'The 'learning of Samadhi' is also only undefiled.' The previous statement 'Furthermore, Formless Dhyanas' refers to taking undefiled Dhyana, while the statement 'and all other Samadhi and Samapatti are also called the 'learning of Samadhi'' refers to the undefiled Samadhi that the Four Dhyanas can induce supernatural powers. The 'learning of Samadhi' is now only undefiled, and the 'learning of Wisdom' is the same in meaning, and there is no hindrance. Moreover, the 'learning of Samadhi' encompasses both defiled and undefiled, and so does the 'learning of Wisdom.' This is based on the superiority of the undefiled. It is not the same as the 'learning of Samadhi' possessing methods of practice, and there is no hindrance. Referring to the following text, if one has Sila (戒, jiè, moral discipline) and Samadhi, one may not necessarily have Wisdom, but if one has Wisdom, one must have Sila and Samadhi. The previous explanation is more superior because it selects undefiled Wisdom as the content of learning. Furthermore, what hinders the 'learning of Wisdom' from being only undefiled, while Sila and Samadhi encompass the defiled? There is no hindrance in the inconsistency of broadness and narrowness. When the treatise speaks of the Ten Rebellious Dharmas, it says: 'Now, in this meaning, the intention is to select the obstructing Dharmas that can sever the Yogic mental application (瑜伽作意, yú jiā zuò yì, appropriate mental application) of contemplating all Dharmas.' This explains and exemplifies the previous Light, although there are four types, the intention is to select the meaning of the Dharma, that is, the two lights that can sever the obstructing Dharmas during the contemplation of Yoga. The treatise says 'losing the attained state of Yoga,' which refers to defiled Samadhi, etc. The treatise says 'turning disciples,' which refers to following the teachings of other sects, hence it is called turning. The treatise says there are four kinds of means: first is Sila (尸羅, shī luó, precepts), second is Mindfulness (念, niàn, right mindfulness), third is Non-negligence (無放逸, wú fàng yì, non-indulgence), and fourth is Samadhi and Wisdom (定慧, dìng huì, meditation and wisdom). As the text says, it can be understood. The treatise says in the aspect of conditions: 'Furthermore, or what is done by humans, what is done by non-humans, etc.,' refers to learning to understand the aspects of confusion. This is the explanation of the Dharma Master. But examining the context above and below is not so. In the following separation, it is all said to be caused by conditions, therefore knowing that the conditions here refer to...
生貪等之因緣也。故下文皆言由因緣 或功用所作者。此由因此加行生亂 若毗缽舍那下。明不亂因緣 極猛盛觀后因緣相者。即修集資糧。于最後成滿之因緣。下定中準知。
論解狹少勝解中。云謂及狹少所緣意解勝解者。依下結文。云所緣狹少故。此即欲界。若色界名廣大所緣 無量。謂無色界。
論云于其所作成辨時轉者。謂所成辨彼所依清凈。所依清凈故。令遍滿愛樂清凈故。言成辨時轉。
三十七品菩提分法。廣解如對法抄。
列名七覺支等中。皆有等字者。法師云。此等覺即謂如來七支。能因成等覺故。皆有等字。若爾後八支聖道亦爾。前五位內難此義妨故 有義七覺在見道。八正在修道。見道無相。修道分別。分別故有相。無相故平等而覺故言等覺。此義上下無妨。
論解四念住身中。云三十五種身名身色者。此中約色身名身。通舉祖父國身者。即鬼身也。以祖父來。皆望男女之所祭祀。皆有此愿。乃至上祖故。言祖父國。廣釋如智度論。
又論雲中身表身下文。云劣身中身。二中身何別。內身名中身與表身相對。處中名中身。三品相對也。
論解二十一受。即如所列 或九種受者。法師云。即初三位各為三位。故九也。此九攝一切受盡。更無別開余門也
【現代漢語翻譯】 現代漢語譯本：產生貪婪等煩惱的因緣。因此，下文都說是由因緣或功用所造作的。這是由於因緣和加行而產生的混亂。如果修習毗缽舍那（Vipassanā，內觀）以下的內容，說明不混亂的因緣。在極其猛烈盛大的觀照后，觀察因緣的相狀，就是修集資糧，作為最後成就圓滿的因緣。下文的禪定中可以依此準知。
論典解釋『狹少勝解』時說，所謂的『狹少所緣意解勝解』，依據下文的結論，是因為所緣境狹少。這指的是欲界。如果名為『廣大所緣』，則是無量，指無色界（Arūpadhātu）。
論典說『于其所作成辨時轉』，指的是所成辨的事物，以及它所依賴的清凈。因為所依賴的清凈，使得遍滿愛樂也清凈，所以說『成辨時轉』。
三十七道品（Bodhipakkhiyadhamma），詳細解釋見《對法抄》。
列舉七覺支（Satta Bojjhaṅgā）等名稱時，都有『等』字，法師說，這裡的『等覺』指的是如來的七支，能夠作為成就等覺的原因，所以都有『等』字。如果這樣，那麼後面的八支聖道（Aṭṭhaṅgika-magga）也是如此。前面的五位難以解釋這個含義。有一種說法是，七覺支在見道位，八正道在修道位。見道位沒有相，修道位有分別。因為有分別，所以有相；因為沒有相，所以平等而覺悟，因此稱為『等覺』。這個解釋上下沒有矛盾。
論典解釋四念住（Cattāro Satipaṭṭhānā）中的身念住時說，『三十五種身名為身色』，這裡是從色身（Rūpakkhandha）的角度來說的身。通指祖父國身，指的是鬼身。因為從祖父開始，都希望男女祭祀，都有這個願望，乃至上祖，所以說『祖父國』。詳細解釋見《智度論》。
又論典說『中身表身』，下文說『劣身中身』，這兩個『中身』有什麼區別？內身稱為『中身』，與表身相對。處在中間位置的稱為『中身』，是三種品類相對而言的。
論典解釋二十一種受，就是如所列舉的；或者九種受，法師說，就是最初的三種感受，各自再分為三種，所以是九種。這九種涵蓋了一切感受，沒有另外開闢其他門徑了。
【English Translation】 English version: These are the causes and conditions for generating greed and other afflictions. Therefore, the following texts all state that they are created by causes and conditions or by effort. This is the confusion arising from causes, conditions, and application. If one cultivates Vipassanā (inner vision) below, it explains the causes and conditions for non-confusion. After extremely intense and vigorous contemplation, observing the characteristics of causes and conditions is to accumulate merit, serving as the final cause and condition for complete accomplishment. This can be inferred from the samādhi (concentration) mentioned below.
When the treatise explains 'limited superior understanding,' it states that 'limited object-oriented understanding and superior understanding' is based on the conclusion below, because the object of focus is limited. This refers to the Desire Realm (Kāmadhātu). If it is called 'vast object of focus,' it is immeasurable, referring to the Formless Realm (Arūpadhātu).
The treatise states 'when accomplishing and manifesting what is created,' it refers to the accomplished and manifested things, and the purity upon which they rely. Because the purity upon which they rely makes the pervasive love and joy pure, it is said 'manifesting when accomplishing'.
The Thirty-Seven Factors of Enlightenment (Bodhipakkhiyadhamma) are explained in detail in the 'Notes on Abhidharma'.
When listing the names of the Seven Factors of Enlightenment (Satta Bojjhaṅgā), etc., there is always the word 'etc.' The Dharma master says that 'equal enlightenment' here refers to the seven limbs of the Tathāgata (Buddha), which can be the cause of achieving equal enlightenment, so there is always the word 'etc.' If so, then the Eightfold Noble Path (Aṭṭhaṅgika-magga) that follows is also the same. It is difficult to explain this meaning within the first five stages. One view is that the Seven Factors of Enlightenment are in the Path of Seeing, and the Eightfold Path is in the Path of Cultivation. The Path of Seeing has no characteristics, and the Path of Cultivation has distinctions. Because there are distinctions, there are characteristics; because there are no characteristics, there is equality and enlightenment, so it is called 'equal enlightenment.' This explanation has no contradictions above or below.
When the treatise explains the Mindfulness of the Body in the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā), it states that 'the thirty-five kinds of bodies are called body-form.' Here, 'body' is named from the perspective of the form body (Rūpakkhandha). Generally referring to the bodies of ancestors and the nation, it refers to the bodies of ghosts. Because from the ancestors onwards, there is the hope that men and women will offer sacrifices, and they all have this wish, even up to the highest ancestors, so it is said 'ancestors and nation.' A detailed explanation can be found in the 'Mahāprajñāpāramitāśāstra'.
Furthermore, the treatise says 'middle body, outer body,' and the text below says 'inferior body, middle body.' What is the difference between these two 'middle bodies'? The inner body is called the 'middle body,' in contrast to the outer body. Being in the middle position is called the 'middle body,' which is in relation to the three categories.
The treatise explains the twenty-one kinds of feelings, which are as listed; or the nine kinds of feelings, the Dharma master says, are the initial three feelings, each further divided into three, so there are nine. These nine encompass all feelings, and there is no other way to open up other paths.
又釋。九種者。樂等三受為三。四樂身等三受。五樂心等受。六有味。七無味。八依耽嗜。九依出離。合為九。開即十也。
論云云何為法。故前明心。此數明法。貪毗奈耶等者。毗奈耶。名調伏。即無貪調伏貪也。貪毗奈耶。即無貪也。
論云如是諸受若隨順涅槃等。謂諸無為隨順抉擇。謂諸無漏心法。若隨於界。謂三界有漏名愛味。若上界二性有漏法。乃欲界聞思。出家人等。依出離受。若地獄二性法。及五貪慾之體。名耽嗜。
論云如是六心當知皆是行時所起。謂前六心皆行作時起名行時。非住行等名行時。行時既爾。住時準知。如前已說。未住定時起名行時。住定時起名住時。
論云依凈蓋等者。此中解住時十四心。未得定無間道。住加行道中。名凈蓋地。起八種心。依定無間道。斷煩惱結。起彼六心 問曰。何故前八名凈蓋。是定加行非無間。后六是凈。或一定一無間道。義曰。且如貪瞋癡。為所治蓋。無貪調伏等為能治。即六合取。三所治即三蓋也。此乃行時。下是住時八種。若略若散。略即止相。散即散亂。若下若舉下。即惛沈。舉即舉相。若掉離掉。掉即掉舉。若寂靜若不寂靜。謂惡作名不寂靜。善作名寂靜。又疑不寂靜。決定名寂靜。又合取前能治道名寂靜。合前所治
【現代漢語翻譯】 現代漢語譯本 又解釋說，九種受是指：樂受、苦受、不苦不樂受這三種感受為三類。四種是樂身受等三種身體上的感受。五種是樂心受等心理上的感受。六是有味受，指伴隨貪愛的感受。七是無味受，指不伴隨貪愛的感受。八是依耽嗜受，指依賴於貪著的感受。九是依出離受，指依賴於出離心的感受。合起來是九種。如果展開來說，就是十種。
論中說，『什麼是法？』所以前面先說明了心。這裡用數字來說明法。『貪毗奈耶等』，毗奈耶（Vinaya）的意思是調伏，也就是用無貪來調伏貪愛。『貪毗奈耶』，就是無貪的意思。
論中說，『像這些感受，如果隨順涅槃等』，是指那些無為法隨順抉擇，也就是指那些無漏的心法。『如果隨順於界』，是指三界中的有漏法，稱為愛味。如果是上界二性的有漏法，乃至欲界的聞思，出家人等，依賴於出離受。如果是地獄二性的法，以及五種貪慾的本體，稱為耽嗜。
論中說，『像這六種心，應當知道都是在行時所生起的』，是指前面的六種心都是在行作時生起的，稱為行時。不是住在禪定中等狀態，稱為行時。行時既然是這樣，那麼住時也可以類推得知。就像前面已經說過的，未住在禪定中的時候生起，稱為行時。住在禪定中的時候生起，稱為住時。
論中說，『依凈蓋等』，這裡解釋住在禪定中的十四種心。未得到禪定的無間道（Anantarya-marga），住在加行道（Prayoga-marga）中，稱為凈蓋地。生起八種心。依賴於禪定的無間道，斷除煩惱結，生起那六種心。問：為什麼前面的八種心稱為凈蓋，因為是禪定的加行道，不是無間道。後面的六種心是清凈的，或者說一個是禪定，一個是無間道。解釋說：比如貪嗔癡，是所要對治的蓋障，無貪調伏等是能對治的。也就是六種合起來，三種所要對治的，就是三種蓋障。這說的是行時。下面說的是住時的八種心，或者略或者散。略就是止相，散就是散亂。或者下或者舉，下就是昏沉，舉就是舉相。或者掉或者離掉，掉就是掉舉。或者寂靜或者不寂靜，惡作稱為不寂靜，善作稱為寂靜。又懷疑是不寂靜，決定是寂靜。又合取前面的能對治道，稱為寂靜，合取前面的所對治。
【English Translation】 English version Furthermore, it is explained that the nine types [of feeling] are: the three feelings of pleasure, suffering, and neither-pleasure-nor-suffering are the first three categories. The fourth is the three types of physical feelings such as pleasurable physical feeling. The fifth is mental feelings such as pleasurable mental feeling. The sixth is 'with savor' (有味), referring to feelings accompanied by craving. The seventh is 'without savor' (無味), referring to feelings not accompanied by craving. The eighth is 'dependent on delight' (依耽嗜), referring to feelings dependent on attachment. The ninth is 'dependent on renunciation' (依出離), referring to feelings dependent on detachment. Combined, these are nine. If elaborated, they become ten.
The treatise says, 'What is Dharma?' Therefore, the mind is explained first. Here, numbers are used to explain Dharma. 'Greed, Vinaya, etc.' Vinaya (毗奈耶) means subduing, that is, using non-greed to subdue greed. 'Greed, Vinaya' means non-greed.
The treatise says, 'If these feelings are in accordance with Nirvana, etc.,' it refers to those unconditioned dharmas that accord with discernment, that is, those undefiled mental dharmas. 'If they accord with a realm,' it refers to the defiled dharmas in the three realms, called 'flavor of love' (愛味). If they are defiled dharmas of the two natures in the upper realms, or even the hearing and thinking in the desire realm, renunciants, etc., rely on feelings of renunciation. If they are dharmas of the two natures in the lower realms, and the essence of the five desires, they are called 'delight' (耽嗜).
The treatise says, 'These six minds should be known to arise during the time of activity.' It refers to the preceding six minds that arise during the time of action, called the time of activity. Not being in a state of dwelling in samadhi, etc., is called the time of activity. Since the time of activity is like this, the time of dwelling can be inferred. As previously stated, arising when not dwelling in samadhi is called the time of activity. Arising when dwelling in samadhi is called the time of dwelling.
The treatise says, 'Dependent on pure cover, etc.' Here, it explains the fourteen minds during the time of dwelling. Before attaining the uninterrupted path (Anantarya-marga 無間道) of samadhi, dwelling in the path of application (Prayoga-marga 加行道) is called the ground of pure cover. Eight types of minds arise. Relying on the uninterrupted path of samadhi, severing the bonds of afflictions, those six minds arise. Question: Why are the preceding eight called pure cover, as they are the path of application of samadhi, not the uninterrupted path? The latter six are pure, or one is samadhi and one is the uninterrupted path. Explanation: For example, greed, hatred, and delusion are the coverings to be treated. Non-greed, subduing, etc., are the treatments. That is, the six combined, the three to be treated are the three coverings. This speaks of the time of activity. Below speaks of the eight types during the time of dwelling, either contracted or scattered. Contracted is the aspect of cessation, scattered is distraction. Either down or up, down is dullness, up is excitement. Either agitation or non-agitation, agitation is excitement. Either tranquility or non-tranquility, bad actions are called non-tranquility, good actions are called tranquility. Also, doubt is non-tranquility, certainty is tranquility. Also, combining the preceding path of treatment is called tranquility, combining the preceding to be treated.
名不寂靜。此即各別有對治。名凈諸蓋地。蓋即五蓋。后之十八種。總相而言。非別有所治。得后六時。要須得前。諸蓋凈已方能入根本定 若爾所治能治要須同時。何故蓋為加行道。定為無間道。義曰。且如前能治寂靜道等。若加行道。諸蓋伏非永斷。又前能治伏時為加行道。所治滅與無間道同時。為無間道所斷。要所治滅能治生故。
論云從蓋得解脫已證入根本定。無間道中不定心。即所治也。前八別有對治故。加行道分別觀心也。后無間道總相觀。或言無間道。又未必明方便。無間道前之八心。所治皆是蓋。別有所治。后之六種。雖非除蓋。總斷諸煩惱如此分別。此方便無間次第。八唯伏惑。非是無間。
論結法念住中。云若能如是如實遍知諸雜染法自性因緣過患對治是法念住者。此勘上文。無別解此四種。但有自性及過患對治。無別因緣。若準上舉。所治蓋等名自性。次前言了知眼處有結。過患名過患。故前能治道名對治。又無別解因緣文。若義立無妨。謂六行時中三不善根。名諸惑之因緣。因緣生諸惑也。又即自性之種子名因緣也。又因何處。緣何處。而生自性即名因緣。又依眼乃至作意而生惑眼等處即名因緣。
論初解受心法念住中。此中意。若緣內身生受心法念。緣此受心法。是名
【現代漢語翻譯】 現代漢語譯本：『名不寂靜』（指五蓋中的『名』，即受、想、行、識四蘊，它們不是寂靜的）。這意味著每一種蓋都有其各自的對治方法。『名凈諸蓋地』，這裡的『蓋』指的是五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。後面的十八種（指十八界）總的來說，並非針對每一種蓋都有特別的對治方法。要獲得後面的六時（指六根觸對六塵所生的六識），必須先獲得前面的（指五蓋清凈）。只有當諸蓋清凈之後，才能進入根本定。 『如果這樣，那麼所要對治的和能對治的必須同時存在。為什麼蓋是加行道，而定是無間道呢？』解釋說：『比如前面的能對治的寂靜道等，如果是加行道，那麼諸蓋只是被伏住，並非永遠斷除。而且前面的能對治的伏住諸蓋的時候是加行道，所要對治的滅除與無間道同時發生，因為是被無間道所斷除。必須所要對治的滅除，能對治的才能生起。』 論中說：『從蓋中得到解脫之後，就證入了根本定。』無間道中不定的心，就是所要對治的。前面的八種（指八種觀智）各有其對治方法，所以是加行道，分別觀察心。後面的無間道是總相觀察。或者說無間道，也未必明瞭方便。無間道之前的八心，所要對治的都是蓋，各有其對治方法。後面的六種（指六根），雖然不是爲了去除蓋，但總能斷除諸煩惱。如此分別，這是方便和無間的次第。八種觀智只是伏住惑，不是無間道。 論中總結法念住時說：『如果能夠如實遍知諸雜染法的自性、因緣、過患、對治，這就是法念住。』這裡對照上文，沒有特別解釋這四種（自性、因緣、過患、對治），只有自性和過患對治，沒有特別的因緣。如果按照上面所舉的例子，所要對治的蓋等稱為自性。前面說的了知眼處有結，過患稱為過患。所以前面的能對治的道稱為對治。又沒有特別解釋因緣的文字。如果從意義上來說，也沒有妨礙。所謂六行時中的三不善根（貪、嗔、癡），稱為諸惑的因緣，因緣生諸惑。或者說，自性的種子稱為因緣。或者說，因何處，緣何處，而生自性，就稱為因緣。或者說，依靠眼乃至作意而生惑，眼等處就稱為因緣。 論中最初解釋受心法念住時，這裡的意思是，如果緣內身而生受心法念，緣此受心法，這就是。
【English Translation】 English version: 'Name is not tranquility' (referring to the 'name' in the five aggregates, namely the four aggregates of sensation, perception, volition, and consciousness, which are not tranquil). This means that each of the coverings (kleshas) has its own specific antidote. 'Name purifies all covering grounds,' where 'covering' refers to the five coverings (greed, hatred, sleepiness, restlessness, and doubt). The subsequent eighteen (referring to the eighteen realms) generally speaking, do not have specific antidotes for each covering. To attain the subsequent six times (referring to the six consciousnesses arising from the contact of the six sense organs with the six sense objects), one must first attain the preceding (referring to the purification of the five coverings). Only when the coverings are purified can one enter fundamental concentration (samadhi). 'If that is the case, then what is to be treated and what can treat must exist simultaneously. Why are the coverings the preparatory path (application path), and concentration the immediate path (path of no gap)?' It is explained: 'For example, the preceding tranquil path that can treat, etc., if it is the preparatory path, then the coverings are only subdued, not permanently eliminated. Moreover, the preceding time when what can treat subdues the coverings is the preparatory path, and the elimination of what is to be treated occurs simultaneously with the immediate path, because it is eliminated by the immediate path. What is to be treated must be eliminated for what can treat to arise.' The treatise says: 'After attaining liberation from the coverings, one enters fundamental concentration.' The unfixed mind in the immediate path is what is to be treated. The preceding eight (referring to the eight insights) each have their own antidotes, so it is the preparatory path, observing the mind separately. The subsequent immediate path is a general observation. Or it is said that the immediate path does not necessarily clarify the means. The eight minds before the immediate path, what is to be treated are all coverings, each with its own antidote. The subsequent six (referring to the six sense organs), although not for removing the coverings, can generally cut off all afflictions. Thus distinguished, this is the order of means and immediacy. The eight insights only subdue the delusions, they are not the immediate path. The treatise concludes the Dharma Mindfulness by saying: 'If one can truly and completely know the nature, causes, faults, and antidotes of all defiled dharmas, this is Dharma Mindfulness.' Here, in comparison to the above text, there is no separate explanation of these four (nature, cause, fault, antidote), only nature and fault antidotes, without a separate cause. If according to the examples given above, the coverings to be treated are called nature. The previously mentioned knowing that there are fetters in the eye base, the faults are called faults. Therefore, the preceding path that can treat is called the antidote. There is also no separate explanation of the text on causes. If established from meaning, there is no hindrance. The three unwholesome roots (greed, hatred, delusion) in the six times of action are called the causes of all delusions, causes give rise to delusions. Or, the seed of nature is called the cause. Or, because of what place, conditioned by what place, and nature arises, it is called the cause. Or, relying on the eye and even attention to give rise to delusion, the eye and other places are called the cause. The treatise initially explains the Mindfulness of Sensation, Mind, and Dharma. The meaning here is, if sensation, mind, and Dharma Mindfulness arise from the inner body, conditioning this sensation, mind, and Dharma, this is it.
內受心法觀。如內外等亦爾。此中緣身。無簡能造所造總緣。若下第四唯能造非所造。故別也。
論第五解修身觀中。云若緣無識身色於過去有識等者。此中意。明見死屍於過去世曾有識時。此現尸名外。當有識時名內。緣現有識身未來無識身。內外亦爾。以現有識未來無識。相似法性。平等法性。一相無異。乃至過去亦爾。
第六解中。云若緣自中身者。即自內身名中身。即自內中身也。
論斷四倒中。解身不凈之意。說不凈相應四憺怕路者。論第二解倒中。云受苦樂者。依下覆解中。云於心意識執我遇者我事愚故立心念住。即此計心以為我也。與前第一相違。如對法第一第十卷抄解。
論解念住義中。云念慧二法是自性。與對法同。小乘唯念為自性。今大乘兼取二法。爲念住自性也。諸心心所為助伴體。故言相雜。
第二十九卷
論云云何名為一切善法。謂若彼對治等者。此初句謂總。能治下二句是別。能治言彼者。即別之彼也。謂彼蓋結也。又前解不善法。今即彼前不善之對治也。下二句別出能治。初句即總也。
論解策勵中。云若緣過去不現見現在現見事境者。何故不言未來。又過去非現見。已生未生皆不現見。可言不現見。現在有未生不現見法。云何現在名現
【現代漢語翻譯】 現代漢語譯本：內受心法觀。如同觀察內在和外在一樣。這裡所緣的身體，不區分能造和所造，全部作為所緣。如果是在下第四禪，則只能緣能造，不能緣所造，所以有所區別。
在第五解說修身觀中，《論》中說如果緣無識的身色，對於過去有識等情況。這裡的意思是，明白見到死屍在過去世曾經有意識的時候。現在的屍體名為『外』，當有意識的時候名為『內』。緣現在有意識的身體，未來無意識的身體，內外也是這樣。因為現在有意識，未來無意識，相似的法性，平等的法性，一個相沒有差異。乃至過去也是這樣。
在第六解說中，《論》中說如果緣自身中的身體，就是自身內的身體名為中身，也就是自身內的中身。
《論》在斷除四顛倒中，解釋身體不凈的含義，說與不凈相應的四種『憺怕路』（Dhammapada，法句經）。《論》在第二解說顛倒中，說感受苦樂。依據下面的解釋，在心意識中執著『我』，因為對『我』和『我所』愚昧，所以建立心念住。這就是把心當作『我』。與前面第一種說法相違背，如同《對法》第一卷第十卷的抄解。
《論》在解釋念住的含義中，說念和慧兩種法是自性，與《對法》相同。小乘佛教只以念為自性，現在大乘佛教兼取兩種法，作爲念住的自性。各種心和心所是助伴的體性，所以說是相雜的。
第二十九卷
《論》中說：『什麼叫做一切善法？』回答說：『就是那些對治等等。』這裡的第一句是總說，能對治的下面兩句是別說。能對治說『彼』，就是指特別的『彼』，就是指那些蓋和結。又前面解釋不善法，現在就是前面不善法的對治。下面兩句分別說出能對治，第一句是總說。
《論》在解釋策勵中，說：『如果緣過去不現見，現在現見的事境。』為什麼不說未來？又過去不是現見，已生和未生都不是現見，可以說是不現見。現在有未生不現見的法，為什麼現在叫做現見？
【English Translation】 English version: The contemplation of inner reception of mental phenomena. It's the same as observing the internal and external. Here, the body that is the object of contemplation does not distinguish between the active agent and the object being acted upon; everything is contemplated as the object. If it is the fourth dhyana (meditative absorption) of the lower realms, then only the active agent can be contemplated, not the object being acted upon, so there is a distinction.
In the fifth explanation of the contemplation of the body, the Shastra (treatise) says, 'If one contemplates the body-form without consciousness, regarding the past when it had consciousness, etc.' The meaning here is to understand that when seeing a corpse, it had consciousness in the past. The current corpse is called 'external,' while when it had consciousness, it was called 'internal.' Contemplating the present conscious body and the future unconscious body, the internal and external are also like this. Because the present is conscious and the future is unconscious, the similar dharma-nature, the equal dharma-nature, one aspect is not different. Even the past is like this.
In the sixth explanation, the Shastra says, 'If one contemplates the body within oneself,' that is, the body within oneself is called the middle body, which is the middle body within oneself.
In the Shastra on eliminating the four inversions, explaining the meaning of the impurity of the body, it speaks of the four 'Dhammapadas' (verses on the Dharma) corresponding to impurity. In the second explanation of inversions, the Shastra says, 'Experiencing suffering and pleasure.' According to the following explanation, clinging to 'I' in mind, consciousness, and intellect, because of ignorance about 'I' and 'mine,' therefore establishing mindfulness of the mind. This is taking the mind as 'I.' This contradicts the first statement above, as in the copied explanation of the first and tenth volumes of the Abhidharma.
In the Shastra explaining the meaning of mindfulness, it says that mindfulness and wisdom are the self-nature, which is the same as the Abhidharma. The Hinayana (Smaller Vehicle) only considers mindfulness as the self-nature, but now the Mahayana (Greater Vehicle) also takes both as the self-nature of mindfulness. Various mental states and mental factors are the nature of assisting companions, so they are said to be mixed.
Volume Twenty-Nine
The Shastra says, 'What is called all good dharmas?' The answer is, 'Those antidotes, etc.' The first sentence here is a general statement, and the following two sentences about being able to counteract are specific statements. The 'that' in 'able to counteract' refers to the specific 'that,' which refers to those coverings and fetters. Also, the previous explanation was about unwholesome dharmas, and now it is the antidote to those previous unwholesome dharmas. The following two sentences specifically state what can counteract, and the first sentence is a general statement.
In the Shastra explaining exertion, it says, 'If one contemplates past events that are not presently seen, and present events that are presently seen.' Why not mention the future? Also, the past is not presently seen; what has already arisen and what has not yet arisen are not presently seen, so it can be said that they are not presently seen. There are present dharmas that have not yet arisen and are not presently seen. Why is the present called presently seen?
見也。義曰。過去現在所有未生。皆在未來故。不言未來也。舉過現即兼未來義。若緣現在現見境。而起未生法。取境名現見。非現在未生法名現見也。
論唯由分別力生非境界力者謂于住時思惟過去等者。謂不行於境界。無境界行。但緣過未故名為住。亦分別力境界力者。即行於境界名行也。若不善法境界力生時。必有分別故。無此偏句。分別即心。而生不善等者。是初偏句。即約過未生。第二俱句現在境起。與前第一翻解策勵精進同。
論云律儀斷者。律儀名防過。防已生惡令不增長故。如對法抄說。別解由十因緣戒善清凈。謂前二十卷。有十順學法。一離母邑。二離愛著。三離懈怠。四離我見。五離段食味。六離言論愛。七離十一過。八離定味。九離散亂。十忍辱。四神足體是定。從因為名說欲等也。又定為神通之足。故名神足。又定名神。此四是神之足。心神足即心王也。法師云。又或是定。如對法抄。
論。云彼由如是四三摩地增上力故已遠諸纏復為永害一切一切惡不善法乃是正修習時有八斷行為欲永害諸隨眠故為三摩地得圓滿故差別而轉等者。此舉欲明八斷行所由。此八斷行。舊名八業資糧。舉欲明意中開二門。一為斷隨眠。二為定圓滿。準下釋二種能斷隨眠。故下文云由二因緣于隨
【現代漢語翻譯】 現代漢語譯本：
『見也』。解釋說：『過去、現在所有未生起的（法），都在未來，所以不提未來。』舉出過去和現在就包含了未來的意義。如果緣于現在現見的境界，而生起未生之法，取境名為『現見』。並非現在未生之法名為『現見』。
論中『唯由分別力生，非境界力』是指在住時思惟過去等。指不行於境界，沒有境界行，只是緣於過去和未來，所以名為『住』。『亦分別力境界力』，即行於境界名為『行』。如果不善法由境界力生起時，必定有分別，所以沒有這種偏句。『分別即心，而生不善等』，是初句偏義，是就過去未來生起而言。第二句『俱句』是現在境界生起，與前面第一句翻轉解釋，策勵精進相同。
論中說『律儀斷』，律儀名為防止過失，防止已生之惡，令不增長。如《對法》抄說，別解脫戒由十種因緣使戒善清凈。即前面第二十卷，有十種順於學習的法：一、遠離母邑（指遠離憒鬧的環境）；二、遠離愛著（指對世間享樂的貪戀）；三、遠離懈怠（指不勤奮修行）；四、遠離我見（指錯誤的自我認知）；五、遠離段食味（指對食物的貪求）；六、遠離言論愛（指對無意義談話的喜愛）；七、遠離十一過（指修行中的各種障礙）；八、遠離定味（指對禪定體驗的執著）；九、遠離散亂（指心神不定）；十、忍辱（指忍受侮辱）。四神足的本體是定，從因立名，說欲等。又定是神通的根本，所以名為神足。又定名為神，這四種是神的足。心神足即心王（指心識的主體）。法師說，又或者就是定，如《對法》抄。
論中說：『彼由如是四三摩地（samadhi 定）增上力故，已遠離諸纏（klesha 煩惱），復為永害一切一切惡不善法，乃是正修習時有八斷行，為欲永害諸隨眠（anusaya 潛在的煩惱）故，為三摩地得圓滿故，差別而轉等。』這是爲了說明八斷行所由來的原因。這八斷行，舊名八業資糧。舉出『欲』是爲了說明意中開啟二門：一是爲了斷除隨眠，二是爲了使定圓滿。依據下文解釋，有兩種能斷除隨眠。所以下文說，由二種因緣于隨
【English Translation】 English version:
『Seeing also.』 The meaning says: 『All that is past, present, and not yet arisen is in the future, therefore the future is not mentioned.』 Mentioning the past and present includes the meaning of the future. If, based on the present, directly perceived realm, a not-yet-arisen dharma arises, taking the realm is called 『direct perception.』 It is not that a present, not-yet-arisen dharma is called 『direct perception.』
The treatise says, 『Arising solely from the power of discrimination, not from the power of the realm,』 refers to contemplating the past, etc., while abiding. It means not acting upon the realm, having no realm-activity, but only focusing on the past and future, therefore it is called 『abiding.』 『Also, the power of discrimination and the power of the realm』 means acting upon the realm is called 『acting.』 If unwholesome dharmas arise from the power of the realm, there must be discrimination, so there is no such partial statement. 『Discrimination is the mind, and unwholesome things arise, etc.』 is the initial partial meaning, referring to arising from the past and future. The second 『both』 statement is the arising of the present realm, which is the reverse explanation of the first statement, the same as urging diligent effort.
The treatise says, 『Restraint-conduct cessation』 (律儀斷, lǜ yí duàn). Restraint-conduct (律儀, lǜ yí) is called preventing faults, preventing evil that has already arisen from increasing. As the Abhidharma (對法, duì fǎ) commentary says, separate liberation (別解脫, bié jiě tuō) is due to ten causes and conditions that make the virtue of precepts pure. That is, in the previous twentieth fascicle, there are ten dharmas that accord with learning: 1. Separating from the mother village (離母邑, lí mǔ yì) (referring to separating from noisy environments); 2. Separating from attachment (離愛著, lí ài zhuó) (referring to greed for worldly pleasures); 3. Separating from laziness (離懈怠, lí xiè dài) (referring to not diligently practicing); 4. Separating from self-view (離我見, lí wǒ jiàn) (referring to incorrect self-perception); 5. Separating from the taste of coarse food (離段食味, lí duàn shí wèi) (referring to craving for food); 6. Separating from love of talk (離言論愛, lí yán lùn ài) (referring to fondness for meaningless conversations); 7. Separating from the eleven faults (離十一過, lí shí yī guò) (referring to various obstacles in practice); 8. Separating from the taste of samadhi (離定味, lí dìng wèi) (referring to attachment to the experience of meditation); 9. Separating from distraction (離散亂, lí sàn luàn) (referring to mental instability); 10. Patience (忍辱, rěn rǔ) (referring to enduring insults). The substance of the four divine feet (四神足, sì shén zú) is samadhi (定, dìng), named from the cause, speaking of desire, etc. Also, samadhi is the root of supernormal powers, therefore it is called divine feet. Also, samadhi is called divine, these four are the feet of the divine. The mind-divine-foot is the mind-king (心王, xīn wáng) (referring to the subject of consciousness). The Dharma master says, or perhaps it is samadhi, as in the Abhidharma commentary.
The treatise says: 『Because of the increasing power of these four samadhis (三摩地, samadhi), having already distanced themselves from the entanglements (klesha 煩惱, fán nǎo), and further, to permanently harm all evil and unwholesome dharmas, there are eight abandonment practices during the time of correct cultivation, for the sake of permanently harming the latent afflictions (anusaya 隨眠, suí mián), and for the sake of the samadhi attaining completeness, they turn differently, etc.』 This is to explain the reason for the arising of the eight abandonment practices. These eight abandonment practices were formerly called the eight requisites for karma. Mentioning 『desire』 is to explain that two doors are opened in the mind: one is for abandoning latent afflictions, and the other is for making samadhi complete. According to the explanation below, there are two kinds that can abandon latent afflictions. Therefore, the text below says, due to two causes and conditions, in accordance with
眠斷分別了知。謂由現見思。及由不現見舍故。由此因緣能斷隨眠。準此卷初解策勵中。云若緣過未事境。名緣不現見。若緣現在事境。名緣現見境。此義即思唯現在。舍通過未事境。若爾何故解舍中。云謂行過未現在三世。隨順諸噁心平等性。且分思為一世。舍為二世。其實如對法第九捲雲。對治謂思舍。乃至已生沉掉能遠離故。即通斷三世。思舍二法既名斷隨眠。餘六準知三摩地圓滿。又下文云若今所說八種斷行於為永斷所有隨眠圓滿成辨三摩地時一切總名欲三摩地。勘此總文。即似八種俱有二功能。又攝四瑜伽。四瑜伽皆斷隨眠故。又思能發身口。生善身語業。息惡身語。身語是色。故思從色得名現見思。舍唯在意。非同思。故名不現見舍。未必與是卷初文同。其八斷行。即二十八卷。四瑜伽能斷隨眠。即欲精進信方便也。對法雖有四種相攝。而全不同。不可會之。其此中次第。與二十八中四瑜伽不同者。此中八次第。如文前後相生。其四瑜伽中信為初。對法亦同。故彼論文。信為欲因。義曰其欲精進時不離信。信念在初。有信佛等故。方起欲等。今以不離信故。故說信於後。此對法文自會。四瑜伽說生次第故。故信為初。
論得神足名因緣中。云彼能到此故名神足者。即能往能還等名神足。定界果也。
【現代漢語翻譯】 現代漢語譯本 眠斷分別了知。謂由現見思，及由不現見舍故。由此因緣能斷隨眠（煩惱的潛在傾向）。準此卷初解策勵中。云若緣過未事境，名緣不現見。若緣現在事境，名緣現見境。此義即思唯現在，舍通過未事境。若爾何故解舍中。云謂行過未現在三世，隨順諸噁心平等性。且分思為一世，舍為二世。其實如對法第九捲雲。對治謂思舍，乃至已生沉掉能遠離故。即通斷三世。思舍二法既名斷隨眠。餘六準知三摩地（專注狀態）圓滿。又下文云若今所說八種斷行於為永斷所有隨眠圓滿成辨三摩地時一切總名欲三摩地。勘此總文。即似八種俱有二功能。又攝四瑜伽。四瑜伽皆斷隨眠故。又思能發身口。生善身語業。息惡身語。身語是色。故思從色得名現見思。舍唯在意。非同思。故名不現見舍。未必與是卷初文同。其八斷行。即二十八卷。四瑜伽能斷隨眠。即欲精進信方便也。對法雖有四種相攝。而全不同。不可會之。其此中次第。與二十八中四瑜伽不同者。此中八次第。如文前後相生。其四瑜伽中信為初。對法亦同。故彼論文。信為欲因。義曰其欲精進時不離信。信念在初。有信佛等故。方起欲等。今以不離信故。故說信於後。此對法文自會。四瑜伽說生次第故。故信為初。
論得神足名因緣中。云彼能到此故名神足者。即能往能還等名神足。定界果也。
【English Translation】 English version 'Sleep-severing' means distinctly knowing. It is said to be due to 'present-seeing' thought (思, si), and due to 'non-present-seeing' relinquishment (舍, she). Because of this cause and condition, one can sever the 'anusaya' (隨眠, suimian) [latent tendencies of defilements]. According to the initial explanation in this volume regarding encouragement, it says, 'If one contemplates past or future events, it is called contemplating 'non-present-seeing'. If one contemplates present events, it is called contemplating 'present-seeing'.' This means that thought contemplates only the present, while relinquishment passes through past and future events. If so, why does the explanation of relinquishment say, 'It acts on the past, future, and present three times, conforming to the equality of all evil minds'? It divides thought into one time and relinquishment into two times. In fact, as the ninth volume of the 'Abhidharmakosa' (對法, Duifa) says, 'The antidote is thought and relinquishment, even if the already arisen torpor and agitation can be distanced.' This means it universally severs the three times. Since the two dharmas of thought and relinquishment are called severing 'anusaya', the remaining six should be known to complete 'samadhi' (三摩地, sanmodi) [a state of concentrated meditation]. Furthermore, the following text says, 'If the eight kinds of severance practices now spoken of are all called 'desire samadhi' when they perfectly accomplish 'samadhi' for the permanent severance of all 'anusaya'.' Examining this general text, it seems that all eight have two functions. Furthermore, it encompasses the four 'yogas' (瑜伽, yujia). All four 'yogas' sever 'anusaya'. Furthermore, thought can initiate body and speech, generate good bodily and verbal actions, and cease evil bodily and verbal actions. Body and speech are form. Therefore, thought obtains the name 'present-seeing' thought from form. Relinquishment is only in the mind, not the same as thought. Therefore, it is called 'non-present-seeing' relinquishment. It is not necessarily the same as the initial text in this volume. The eight severance practices are in the twenty-eighth volume. The four 'yogas' can sever 'anusaya', which are desire, effort, faith, and expediency. Although the 'Abhidharmakosa' has four kinds of inclusion, they are completely different and cannot be reconciled. The order in this is different from the four 'yogas' in the twenty-eighth. The eight orders in this are generated sequentially according to the text. Among the four 'yogas', faith is first. The 'Abhidharmakosa' is also the same. Therefore, that text says that faith is the cause of desire. It means that desire and effort are inseparable from faith. Faith is first. Because there is faith in the Buddha, etc., desire, etc., arise. Now, because it is inseparable from faith, faith is said to be later. This 'Abhidharmakosa' text reconciles itself. The four 'yogas' speak of the order of arising. Therefore, faith is first.
In the discussion of the cause and condition for obtaining the name 'supernatural power foot' (神足, shenzu), it says, 'That which can reach here is called 'supernatural power foot'.' That is, being able to go and return, etc., is called 'supernatural power foot'. It is the fruit of the 'dhyana' (定, ding) realm.
欲等為因。能得此定神。故名神足。
論解五根中。云乃至其慧唯能起出世間法為其增上等者。此中解根義。增上者是根。信有二增上。一能生出世間法。而為增上。二次第能生后法。為增上故名根。前四具二義。故精進等前亦作法。今慧但有一義。唯于能起出世間法而為增上。無能展轉而生后義。
論曰當知此中定根定力即四靜慮。乃至證不還果等者。此中初二果。唯得未至。向前次第至不還。得四靜慮。發生神通。故此偏說。不說第四果。非次第故。又影顯故。又略不說故。四靜慮中發生神通。如意是不說余定。
論曰即由如是諸根諸力漸修習等便能發起上中下品順抉擇分等者。此中根力如中邊論。根在暖頂。力在後二位。今即乃言由此根力故。發生抉擇分者。此根力是別。抉擇分是總。以別發生總。故名發生。即俱時非異時。前後發生名發起故也。有人慾得見道前有無漏者。如論次下。別由根力無間發生出世無漏聖法。故知已前此有漏。不可言無漏。
論云若如法求衣服飲食等。乃至供身什物于追求時者。此即追求時所求也 若往若還下。乃至或於住時。此乃住處時所作也。與二十二相違。可勘之。
論云由四念住增上力故得無顛倒九種行相所攝正念能攝九種行相心住是名正念
【現代漢語翻譯】 現代漢語譯本：以意欲等為因，能夠獲得這種禪定神通，所以叫做神足（神通的根本）。
《論》中解釋五根時說，乃至智慧只能引發超世間法作為其增上緣等。這裡解釋了根的含義。增上就是根。信有兩種增上作用：一是能產生超世間法，作為增上緣；二是次第能產生後面的法，作為增上緣，所以叫做根。前面的四根（信、精進、念、定）具有兩種含義，所以精進等之前也說是法。現在智慧只有一種含義，只能引發超世間法作為增上緣，沒有輾轉相生後面的法的作用。
《論》中說，應當知道這裡所說的定根、定力就是四靜慮（初禪、二禪、三禪、四禪），乃至證得不還果等。這裡說的是初果（須陀洹果）、二果（斯陀含果），只能得到未至定（還未到達色界根本定的禪定）。向前次第直到不還果（阿那含果），得到四靜慮，發生神通，所以這裡偏重說明。不說第四果（阿羅漢果），因為不是次第的緣故，又是爲了影顯的緣故，又是省略不說的緣故。在四靜慮中發生神通，如如意神通，是不說其餘禪定。
《論》中說，就是由於這樣諸根、諸力的逐漸修習等，便能發起上、中、下品順抉擇分等。這裡根和力的關係如《中邊分別論》所說，根在暖位和頂位，力在忍位和世第一位。現在說由此根力，所以發生抉擇分，這是因為根力是別相，抉擇分是總相，以別相發生總相，所以叫做發生，是同時的，不是異時的。前後發生叫做發起。有人想知道見道前有沒有無漏法，如下文所說，特別是由根力無間地發生超世間的無漏聖法，所以知道此前只有有漏法，不能說是無漏法。
《論》中說，如果如法地尋求衣服、飲食等，乃至供養身體的什物，在追求的時候。這指的是追求時所求的東西。如果往來，乃至或者在住處的時候，這指的是在住處時所做的事情。與二十二種不相應的情況相反，可以對照考察。
《論》中說，由於四念住（身念住、受念住、心念住、法念住）的增上力，得到沒有顛倒的九種行相所攝的正念，能夠攝持九種行相，心安住於此，這叫做正念。
【English Translation】 English version: 'Desire and so on are the cause. Being able to obtain this Samadhi (state of meditative consciousness) and spiritual power, therefore it is called Divine Feet (the basis of spiritual power).'
'The Treatise' explains in the five roots, 'Even wisdom can only initiate supramundane (beyond the world) dharmas (teachings, principles) as its dominant condition.' Here, the meaning of 'root' is explained. 'Dominant' is the root. Faith has two dominant functions: first, it can generate supramundane dharmas as a dominant condition; second, it can sequentially generate subsequent dharmas as a dominant condition, hence it is called a root. The first four roots (faith, diligence, mindfulness, concentration) have both meanings, so diligence and the preceding ones are also referred to as dharmas. Now, wisdom has only one meaning; it can only initiate supramundane dharmas as a dominant condition and does not have the function of transforming and generating subsequent dharmas.
'The Treatise' says, 'It should be known that the concentration root and concentration power here are the four Dhyanas (meditative absorptions), up to the attainment of the Anagamin (non-returning) fruit.' Here, the first two fruits (Sotapanna - stream enterer, Sakadagami - once returner) can only attain the 'unreached concentration' (preliminary stage before the form realm dhyanas). Progressing sequentially up to the Anagamin, one obtains the four Dhyanas and develops spiritual powers, hence this is emphasized. The fourth fruit (Arhat - worthy one) is not mentioned because it is not sequential, and also for the sake of implicit manifestation, and also because it is omitted. Spiritual powers arise from the four Dhyanas, such as the power of wish fulfillment, without mentioning other Samadhis.
'The Treatise' says, 'Precisely because of the gradual cultivation of these roots and powers, one can initiate superior, intermediate, and inferior stages of sequential discrimination.' Here, the relationship between roots and powers is as described in the 'Madhyantavibhaga-bhasya' (Distinguishing the Middle from the Extremes): roots are in the stages of 'warmth' and 'peak', while powers are in the stages of 'forbearance' and 'highest mundane quality'. Now, it is said that because of these roots and powers, discriminative understanding arises. This is because roots and powers are specific aspects, while discriminative understanding is a general aspect. The specific aspects generate the general aspect, so it is called 'arising' and is simultaneous, not at different times. Arising sequentially is called 'initiating'. Some want to know if there are unconditioned (anāsrava) dharmas before the path of seeing (darśanamārga). As stated below in the text, especially because the roots and powers seamlessly generate supramundane unconditioned sacred dharmas, it is known that before this, there are only conditioned (sāsrava) dharmas, and it cannot be said that there are unconditioned dharmas.
'The Treatise' says, 'If one seeks clothing, food, and drink according to the Dharma, and even items for supporting the body, at the time of seeking.' This refers to what is sought at the time of seeking. 'If going or returning, or even when dwelling.' This refers to what is done at the time of dwelling. It contradicts the twenty-two unwholesome activities, which can be compared and examined.
'The Treatise' says, 'Due to the increased power of the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas), one obtains correct mindfulness encompassed by the nine aspects of non-perversion, capable of encompassing the nine aspects, and the mind dwells in this, which is called correct mindfulness.'
正定者。此中意。由四念住為因。生定心俱時九種念。九種念即與安住念等與定九種同。俱以九種。皆是定為助伴。定亦九種。以正念定為能攝。助伴以者為非所攝。此中念攝相違。如對法抄會。
論解不還果中。云唯于天有當可受生者。其一間人在天上。於人中受一有。不還更生天上。亦名不還。此中據人中作法。此從果為名。因時未名不還故。
論云又於此中貪瞋癡慢等。乃至若由所緣差別勢力勤修加行者。此中意。貪瞋癡等人。此有對治。先於五停心觀。名定由所緣差別勢力。隨貪行者。作不凈觀。勤行修習心方安住。等分行人一切具有。隨所作行。皆得修行也。如下論文。如等分行人。於五停心其心安住。非凈其行。有人云亦斷惑非也。舊說數息息觀除覺觀二品。今唯除覺。故唯言尋思行。非除伺也 問曰。何以故。不除。以伺于說審緣故。尋則散亂。故說除尋。
論答等分行等人行相中。云如貪行人所有行相一切具有然等分行人非上勝如貪行人遇緣。即起貪即名貪行者。此等分人亦爾。隨所遇緣即起貪等。即名貪行者。與貪等相似。
論解異熟障中。云若生處者。謂隨生處 聖道依彼不生者。即三惡趣 於是生處異熟果生。謂惡異熟於是處生。非聖道依也。
論解最初清凈
【現代漢語翻譯】 現代漢語譯本： 正定（Samadhi，專注）的含義是：以四念住（Four Foundations of Mindfulness）為因，生起定心，同時具備九種念。這九種念與安住念等同，與定的九種相同。都以九種唸作為定的助伴。定也有九種，以正念定為能攝持。助伴是指非被攝持的部分。這裡唸的攝持與相違，如同《對法藏論》中所述。 《阿毗達磨俱舍論》解釋不還果（Anagamin，不還者）時說，只有在天界有應當受生的人。有一種人在天上，在人間接受一次有（存在），不還者會再次生到天上，也稱為不還。這裡是根據在人間修行的方法來說的。這是從果位來命名的，因為在因位時還不能稱為不還。 《阿毗達磨俱舍論》說：『又在這裡，貪（greed）、瞋（hatred）、癡（delusion）、慢（pride）等，乃至如果由於所緣（object of focus）的差別，通過努力修行加行（effort），』這裡的意思是，貪、瞋、癡等人，有對治的方法。首先進行五停心觀（Five subjects for calming the mind），稱為定，由於所緣的差別。對於貪行者，修不凈觀（Contemplation of impurity）。努力修行，心才能安住。等分行人（person with balanced temperament）一切都具備。隨著所作的修行，都能得到修行。如下面的論文所說。如等分行人，在五停心觀中，心能安住。並非清凈其行為。有人說也能斷惑，這是不對的。舊說數息觀（Mindfulness of breathing）能去除覺觀二品。現在只去除覺（initial application of thought），所以只說是尋思行（coarse thought）。並非去除伺（sustained application of thought）。問：為什麼不去除伺？因為伺是審慎地緣慮，而尋是散亂的，所以說去除尋。 《阿毗達磨俱舍論》回答等分行等人行相中說：『如貪行人所有的行相一切都具有，然而等分行人並非上勝，如貪行人遇到因緣，立即生起貪，就稱為貪行者。』這個等分人也一樣，隨著所遇到的因緣，立即生起貪等，就稱為貪行者。與貪等相似。 《阿毗達磨俱舍論》解釋異熟障（Vipaka Obstruction）中說：『如果生處，是指隨其所生的處所。聖道所依之處不生，是指三惡趣（Three Evil Realms）。』於是在這個生處，異熟果（Vipaka-phala，Result of actions）產生，是指惡的異熟在這個地方產生，不是聖道所依之處。 《阿毗達磨俱舍論》解釋最初清凈（Primordial Purity）。
【English Translation】 English version: 'Right Samadhi (concentration). The meaning here is: arising from the Four Foundations of Mindfulness (Sati-patthana) as the cause, giving rise to a concentrated mind, simultaneously possessing nine kinds of mindfulness. These nine kinds of mindfulness are the same as the mindfulness of abiding, and the same as the nine kinds of Samadhi. All nine kinds serve as aids to Samadhi. Samadhi also has nine kinds, with Right Mindfulness Samadhi being the one that encompasses. 'Aids' refers to what is not encompassed. Here, the encompassing and contradictory aspects of mindfulness are as described in the Abhidharma-kosa.' 'The Abhidharma-kosa, in explaining the Anagamin (Non-Returner) fruit, states that only those in the heavens are destined to be reborn. There is a type of person in the heavens who accepts one existence in the human realm. The Non-Returner will be reborn in the heavens again, and is also called a Non-Returner. This is based on the method of practice in the human realm. This is named from the fruit, because in the causal stage, it cannot yet be called a Non-Returner.' 'The Abhidharma-kosa states: 'Furthermore, here, greed (lobha), hatred (dosa), delusion (moha), pride (mana), etc., even if due to the difference in the object of focus (alambana), through diligent practice of effort (prayatna),' the meaning here is that greed, hatred, delusion, etc., have antidotes. First, one engages in the Five Subjects for Calming the Mind (Panca Nivarana), which is called Samadhi, due to the difference in the object of focus. For those with a greedy disposition, one cultivates the Contemplation of Impurity (Asubha-bhavana). Through diligent practice, the mind can abide. A person with a balanced temperament (sama-bhaga) possesses everything. With whatever practice one engages in, one can attain cultivation. As the following text says. Like a person with a balanced temperament, in the Five Subjects for Calming the Mind, the mind can abide. It does not purify their conduct. Some say that it can also sever afflictions, but this is incorrect. The old saying is that mindfulness of breathing (anapana-sati) removes the two qualities of initial and sustained thought (vitarka and vicara). Now, it only removes initial thought (vitarka), so it is only said to be coarse thought (vitarka-carita). It does not remove sustained thought (vicara). Question: Why is sustained thought not removed? Because sustained thought is careful consideration, while initial thought is scattered, so it is said to remove initial thought.' 'The Abhidharma-kosa answers in the section on the characteristics of a person with a balanced temperament: 'Like a person with a greedy disposition, all characteristics are possessed, but a person with a balanced temperament is not superior. Like a person with a greedy disposition, upon encountering conditions, greed immediately arises, and they are called a greedy person.' This person with a balanced temperament is the same; with whatever conditions they encounter, greed, etc., immediately arise, and they are called a greedy person. Similar to greed, etc.' 'The Abhidharma-kosa explains Vipaka Obstruction (Result Obstruction): 'If the place of birth, refers to the place where one is born. The place where the Noble Path does not arise, refers to the Three Evil Realms (Tri-durgati).' Thus, in this place of birth, the Vipaka-phala (Result of actions) arises, referring to the evil Vipaka arising in this place, not the place where the Noble Path relies.' 'The Abhidharma-kosa explains Primordial Purity (Prakrti-parisuddhi).'
中。云由十因緣戒善清凈如前應知者。如二十八云由十法順彼法。一者離母邑等。如前說。其活道沙門。以道活命。名活道也。
論云若無如來及諸菩薩為菩提故。乃至諸聲聞永持三藏者名說道沙門者。此且約無佛菩薩時聲聞為論。若佛菩薩在。此聲聞眾即名勝道。諸佛菩薩名說道沙門。今無佛菩薩時。聲聞名說道。令正法眼不斷種故。
論解壞道沙門中。云由彼破壞最初所有正道根本等者。此中意。謂戒為正道根本。今破戒故名壞道根。
論云世尊依彼作如是說乃至於外沙門婆羅門教空無所有等者。此中意。明四種聲聞。世尊依真教有。彼作如是說。有其外沙門等教。是邪教。乃至壞道。亦無所有。要受真戒方生壞故。彼既邪戒。設壞非壞道。
論解婆羅門中。云名想婆羅門者謂諸世間由想等想假立言說名婆羅門者。此中有釋。如剎帝利。父母為立假號婆羅門。體是剎帝利。想號婆羅門故。又由想者。謂名等想者。謂諸世間等同此想號婆羅門。下第三真善婆羅門也。婆羅門名真凈者。凈其意志故。如前已釋。
論解梵行中。云斷梵行者謂諸聖者得不還果等者。此中何故不明初二果。又前第二梵行。何故不論離色無色慾。義曰不言初二果。以離欲界全分欲為論。對暫時斷梵行。成暫時
【現代漢語翻譯】 現代漢語譯本： 關於『云由十因緣戒善清凈如前應知者』，就像二十八云由十法順應那些法。第一，遠離母邑等，如前所述。那些以修行（道）為生計的沙門（Śrāmaṇa，出家修行者），被稱為活道沙門。
論中說，如果沒有如來（Tathāgata，佛）及諸菩薩（Bodhisattva，覺悟的有情）爲了菩提（Bodhi，覺悟）的緣故，乃至諸聲聞（Śrāvaka，聽聞佛法者）永遠持有三藏（Tripiṭaka，佛教經典）者，被稱為說道沙門。這只是在沒有佛菩薩時，針對聲聞的討論。如果佛菩薩在世，這些聲聞眾就被稱為勝道，諸佛菩薩被稱為說道沙門。現在沒有佛菩薩時，聲聞被稱為說道，是爲了讓正法眼藏（Dharma-cakṣu，佛法的正見）不斷絕。
論解釋壞道沙門時，說『由他們破壞最初所有正道的根本等』，這裡的意思是，戒律（Śīla，道德規範）是正道的根本。現在因為破戒，所以被稱為壞道根。
論中說，『世尊（Bhagavat，佛）依據他們而作如此說，乃至外道沙門婆羅門（Brāhmaṇa，祭司）的教法空無所有等』，這裡的意思是，說明四種聲聞。世尊依據真實的教法而存在，他們作如此說。那些外道沙門等的教法，是邪教，乃至壞道，也是一無所有。必須接受真正的戒律才能產生破壞，因為他們是邪戒，即使破壞也不是壞道。
論解釋婆羅門時，說『名想婆羅門，是指世間由想等想，假立言說，稱為婆羅門』，這裡有解釋，就像剎帝利（Kṣatriya，統治階級），父母為他們設立假名號為婆羅門，但本質是剎帝利，只是假想為婆羅門。又由想，是指名等想，是指世間等同於這種假想的婆羅門。下面是第三種真正的善婆羅門。婆羅門名為真凈，是因為凈化他們的意志，如前已解釋。
論解釋梵行（Brahmacarya，清凈行）時，說『斷梵行者，是指諸聖者得到不還果（Anāgāmin，三果阿羅漢）等』，這裡為什麼不明說初果和二果？又前面第二種梵行，為什麼不討論離色無色界的慾望？意思是，不提初果和二果，是因為討論的是完全斷除欲界的所有慾望，相對於暫時斷除梵行，成就暫時。
【English Translation】 English version: Regarding 『It should be known that the purity of precepts and virtues arises from ten causal conditions as before,』 it is like the twenty-eight clouds arising from ten dharmas that accord with those dharmas. First, to be apart from the mother's village, etc., as mentioned before. Those Śrāmaṇas (ascetics) who live by practicing the path (dharma) are called 『living-path Śrāmaṇas.』
The treatise says, 『If there are no Tathāgatas (Buddhas) and Bodhisattvas (enlightenment beings) for the sake of Bodhi (enlightenment), and even Śrāvakas (hearers) who eternally uphold the Tripiṭaka (the three baskets of Buddhist scriptures) are called 『speaking-path Śrāmaṇas.』 This discussion is limited to Śrāvakas in the absence of Buddhas and Bodhisattvas. If Buddhas and Bodhisattvas are present, these Śrāvaka assemblies are called 『superior path,』 and the Buddhas and Bodhisattvas are called 『speaking-path Śrāmaṇas.』 Now, in the absence of Buddhas and Bodhisattvas, Śrāvakas are called 『speaking-path,』 so that the eye of the true Dharma (Dharma-cakṣu) is not cut off.
The treatise explains 『destroying-path Śrāmaṇas』 by saying, 『Because they destroy the root of the original true path, etc.』 The meaning here is that precepts (Śīla) are the root of the true path. Now, because of breaking the precepts, it is called 『destroying the root of the path.』
The treatise says, 『The Bhagavat (Buddha) made such statements based on them, even saying that the teachings of external Śrāmaṇas and Brāhmaṇas (priests) are empty and without substance, etc.』 The meaning here is to clarify the four types of Śrāvakas. The Bhagavat exists based on the true teachings, and they make such statements. The teachings of those external Śrāmaṇas, etc., are heretical teachings, even destroying the path, and are also without substance. One must receive true precepts to generate destruction, because their precepts are heretical, so even if they destroy, it is not destroying the path.
The treatise explains Brāhmaṇas by saying, 『'Name-thought Brāhmaṇas' refers to those in the world who, through thought and similar thoughts, falsely establish speech and are called Brāhmaṇas.』 There is an explanation here, like Kṣatriyas (warrior class) whose parents establish a false name of Brāhmaṇa for them, but their essence is Kṣatriya; they are merely thought to be Brāhmaṇas. Also, 『through thought』 refers to names and similar thoughts, referring to those in the world who are equated with this falsely named Brāhmaṇa. Below is the third type, the truly virtuous Brāhmaṇa. The name Brāhmaṇa means 『truly pure』 because they purify their will, as explained before.
The treatise explains Brahmacarya (pure conduct) by saying, 『Those who break Brahmacarya refer to the noble ones who have attained the fruit of non-returning (Anāgāmin), etc.』 Why does it not explicitly mention the first two fruits here? Also, why does the second type of Brahmacarya not discuss being apart from desire in the realms of form and formlessness? The meaning is that it does not mention the first two fruits because it discusses completely severing all desires of the desire realm, in contrast to temporarily severing Brahmacarya, achieving temporary results.
梵行。唯言欲界故。又何故前第二中。不言色界等欲者。此影顯。準知如阿羅漢及不還果。當知世間道亦對為論。應言離有色無色慾。此影顯義無違 言畢竟者。以無漏道斷種故言畢竟。非無學果名畢竟。
論解苾芻中。云自稱等者。初謂常乞食等。
是自稱苾芻。謂破戒者但自稱苾芻 名想苾芻。即未受戒者。但有苾芻名想。而未有戒。
論曰善知瑜伽即善知方便者。以知行與理相應。因智行能與果共相應。故知名方便。即亦號相應也。
論曰若諸所有補特伽羅相未成熟等。乃至第二根雖成熟而未善知善巧方便等者。此二何異。義曰。前總未種善根。第二雖種少分。未善巧方便為異。
論云由三因緣空無有果。謂無漏道果。非世間果。何以得知。下云雖得定而無教授。即真教授不隨故無無漏生。故空無果也。
第三十卷
此第三持。初一行頌。于中大意有二。初列總三門。二于第三門。別開為五。今此頌四句有二十字。上之八字列總三門。下十二字別開為五。往慶問為一。尋求是第二。方安立為第三 就安立中雲覆在五門。護養為一。出離是二。境性是三。障凈為四。修作意是五 就下長行中。即分為三 初從若有自愛下。乃至解四處訖以來。名往慶問 第二從如是正
【現代漢語翻譯】 現代漢語譯本： 關於梵行，僅僅提到了欲界。那麼，為什麼在之前的第二部分中，沒有提到『等欲者』（指與慾望相等同的人）呢？這是暗示，可以類比阿羅漢（Arhat，已證得無學位的聖者）和不還果（Anagamin，不再返回欲界的聖者）。應當知道，世間道也作為討論的對象。應該說，遠離有色界和無色界。這暗示的意義沒有衝突。說到『畢竟』，是因為無漏道（Anasrava-marga，超越煩惱的道路）斷除了煩惱的種子，所以說是『畢竟』。並非無學果（Asaiksa-phala，無須再學的果位）被稱為『畢竟』。
在解釋比丘（Bhikkhu，佛教出家男眾）時，論中說『自稱等者』，最初指的是常常乞食等行為。
『是自稱比丘』，指的是破戒的人，只是自稱是比丘。『名想比丘』，指的是未受戒的人，只有比丘的名號和想法，而沒有戒律。
論中說，『善知瑜伽（Yoga，相應）即善知方便』，是因為知行與理相應，因智行能夠與果共同相應，所以稱為方便，也就是相應。
論中說，『如果所有補特伽羅（Pudgala，人）的相（特徵）尚未成熟等，乃至第二種人，雖然根（感官）已成熟，但未善知善巧方便等』，這兩種人有什麼不同？意思是，前者總的來說沒有種下善根，後者雖然種下少分善根，但未善巧方便，這是他們的區別。
論中說，由於三種因緣，空無有果，指的是無漏道（Anasrava-marga，超越煩惱的道路）的果，不是世間果。如何得知？下文說，『雖然得到禪定，但沒有教授』，也就是真正的教授不跟隨，所以沒有無漏產生，因此空無果。
第三十卷
這第三持，開頭的一行頌，其中大意有二：一是列出總的三門，二是在第三門中，分別開出五種。現在這頌的四句有二十個字，上面的八個字列出總的三門，下面的十二個字分別開出五種。往慶問為一，尋求是第二，方安立為第三。在安立中說，又分為五門：護養為一，出離是二，境性是三，障凈為四，修作意是五。在下面的長行文中，就分為三部分：首先從『若有自愛』下，乃至解釋四處完畢為止，稱為往慶問；第二從『如是正』
【English Translation】 English version: Regarding Brahmacharya (梵行, pure conduct), only the desire realm is mentioned. Then, why in the previous second section, wasn't 'those equal to desire' mentioned? This is an implication, which can be compared to Arhats (阿羅漢, those who have attained the state of no-more-learning) and Anagamins (不還果, those who do not return to the desire realm). It should be known that the worldly path is also a subject of discussion. It should be said, 'away from the form and formless realms.' This implied meaning has no conflict. Speaking of 'ultimately,' it is because the Anasrava-marga (無漏道, path free from outflows) cuts off the seeds of affliction, hence 'ultimately.' It is not the Asaiksa-phala (無學果, fruit of no-more-learning) that is called 'ultimately.'
In explaining Bhikkhu (比丘, Buddhist monk), the treatise says 'those who call themselves,' initially referring to the act of constantly begging for food, etc.
'Is a self-proclaimed Bhikkhu,' refers to those who have broken the precepts but merely call themselves Bhikkhus. 'Name-thought Bhikkhu,' refers to those who have not received the precepts, only having the name and thought of a Bhikkhu, but without the precepts.
The treatise says, 'Knowing Yoga (瑜伽, union) well is knowing skillful means well,' because knowledge and action are in accordance with principle, and because wise action can be in accordance with the result, hence it is called skillful means, which is also called accordance.
The treatise says, 'If all Pudgalas (補特伽羅, persons) whose characteristics have not yet matured, etc., even the second type, although their senses have matured, but they do not know skillful means well, etc.,' what is the difference between these two? The meaning is that the former, in general, have not planted good roots, while the latter, although they have planted a small portion of good roots, do not have skillful means, which is their difference.
The treatise says, due to three causes, there is emptiness and no result, referring to the fruit of the Anasrava-marga (無漏道, path free from outflows), not the worldly fruit. How is this known? The following says, 'Although one attains Samadhi (禪定, concentration), there is no instruction,' that is, true instruction does not follow, so no outflow-free arises, hence emptiness and no result.
Volume Thirty
This third holding, the initial verse line, the general meaning of which is twofold: first, listing the three general doors; second, within the third door, separately opening into five types. Now, this verse of four lines has twenty characters, the upper eight characters listing the three general doors, the lower twelve characters separately opening into five types. Going to celebrate and ask is one, seeking is the second, establishing is the third. Within the establishment, it says, again divided into five doors: protecting and nourishing is one, renunciation is two, object nature is three, obstruction and purification is four, cultivating mental activity is five. In the following prose section, it is divided into three parts: first, from 'If there is self-love' down to the end of explaining the four places, called going to celebrate and ask; second, from 'Thus correct'
念別師處已以下。明第二尋求 將請問時下。明請問法用 如是請已善達瑜伽以下。明第三安立。將明安立。且明師安立弟子法用 諸瑜伽師下。明安立法用。
論。云如是問已彼若云爾次後復於四種處所以四因緣應正尋求。初一因緣尋求四處。于利根人。更作下三因緣。尋求四處所。于鈍根人更作 何以得知者下。發生三因緣。尋求四處所中自生起。所以論驗三乘種姓中。不言聞三乘法。而雨淚等者。此且據決定性人。
論。驗行中。云若有貪行彼聞為說巧妙言。論便發最極清凈愛樂等者。此中意。由貪行者貪富樂。聞說佛土七寶所成凈妙言論。發最極凈信等。非外慾境。名為凈妙。以不能發最極凈信故。更別以欲等行為信情慾取。
論解癡中。言如說鈍根彰行亦爾者。即鈍根人。為說粗法。勵力尋求方能解了。此癡行者。聞涅槃等言說。變壞怖畏。說后邪授而不怖畏。如鈍根人勵力方了。
論。云於四處所以四因緣正尋求已復於五處如應等者。此下明安立中五門。護養定等。即初中頌所列者是 云何護養。即第一 云何遠離。即第二 云何心一境性。第三。
論此中解無罪適悅相應。云又由彼念于所緣境無有染污極安穩住熟道適悅相應而轉等者。此中意。以能除染故。得極安穩。
【現代漢語翻譯】 現代漢語譯本 唸誦其他老師的教導之後，接下來闡明第二部分——尋求。『將請問時下』，闡明請問的方法和作用。『如是請已善達瑜伽以下』，闡明第三部分——安立。將要闡明安立，首先闡明老師安立弟子的方法和作用。『諸瑜伽師下』，闡明安立法的作用。
論：如果這樣詢問之後，對方這樣回答，接下來應該在四種處所，以四種因緣正確地尋求。最初一個因緣尋求四處。對於利根的人，再用下面的三種因緣，尋求四處所。對於鈍根的人，再用。『何以得知者下』，發生三種因緣。在尋求四處所中自然產生。所以論中驗證三乘種姓時，沒有說聽聞三乘法，而流淚等等，這只是針對決定性的人。
論：在驗證行為中，說『如果有人是貪慾的行為，他聽聞為他說巧妙的言論，論便會發起最極清凈的愛樂等等』，這裡的意思是，因為貪慾的行為者貪圖富裕快樂，聽聞說佛土是由七寶所成的清凈美妙的言論，發起最極清凈的信心等等。不是外在的慾望境界，名為清凈美妙，因為不能發起最極清凈的信心。另外用慾望等行為來相信情慾的獲取。
論：在解釋愚癡中，說『如說鈍根彰行亦爾者』，就是說鈍根的人，為他說粗淺的法，努力尋求才能理解。這個愚癡的行為者，聽聞涅槃等等言說，變壞而怖畏，說出邪惡的傳授而不怖畏，如同鈍根的人努力才能理解。
論：說『在四處所以四因緣正確尋求之後，又在五處如應等等』，這下面闡明安立中的五門，護養、禪定等等，就是最初頌中所列舉的。『云何護養』，就是第一。『云何遠離』，就是第二。『云何心一境性』，第三。
論：這裡解釋無罪適悅相應，說『又因為他念于所緣境沒有染污，極其安穩地安住，熟練的道路適悅相應而轉等等』，這裡的意思是，因為能夠去除染污，所以得到極其安穩。
【English Translation】 English version After reciting from other teachers, the following clarifies the second part - seeking. '將請問時下' (Jiang qing wen shi xia), clarifies the method and function of asking questions. '如是請已善達瑜伽以下' (Ru shi qing yi shan da yu qie yi xia), clarifies the third part - establishing. About to clarify the establishment, first clarify the method and function of the teacher establishing the disciple. '諸瑜伽師下' (Zhu yu qie shi xia), clarifies the function of establishing the law.
Treatise: If after asking in this way, the other party answers in this way, then one should correctly seek in four places with four causes and conditions. The first cause and condition seeks four places. For people with sharp roots, use the following three causes and conditions to seek four places. For people with dull roots, use. '何以得知者下' (He yi de zhi zhe xia), three causes and conditions arise. It arises naturally in seeking four places. Therefore, when verifying the three vehicle lineages in the treatise, it does not say that hearing the three vehicle Dharma, and shedding tears, etc., this is only for people with a decisive nature.
Treatise: In verifying behavior, it says 'If someone has greedy behavior, he hears skillful words spoken for him, and the treatise will initiate the most pure love and joy, etc.', the meaning here is that because greedy practitioners are greedy for wealth and happiness, hearing that the Buddha land is made of seven treasures, pure and wonderful words, initiates the most pure faith, etc. It is not an external realm of desire that is called pure and wonderful, because it cannot initiate the most pure faith. Separately use behaviors such as desire to believe in the acquisition of lust.
Treatise: In explaining ignorance, it says '如說鈍根彰行亦爾者' (Ru shuo dun gen zhang xing yi er zhe), which means that for people with dull roots, speaking crude Dharma for them, they can only understand it by striving to seek. This ignorant practitioner, hearing words such as Nirvana, changes and fears, speaks evil transmissions without fear, just as people with dull roots can only understand by striving.
Treatise: It says '在四處所以四因緣正尋求之後，又在五處如應等等' (Zai si chu suo yi si yin yuan zheng xun qiu zhi hou, you zai wu chu ru ying deng deng), this below clarifies the five gates in establishment, protection, meditation, etc., which are the ones listed in the initial verse. '云何護養' (Yun he hu yang), is the first. '云何遠離' (Yun he yuan li), is the second. '云何心一境性' (Yun he xin yi jing xing), is the third.
Treatise: Here it explains the correspondence of innocence and pleasure, saying '又由彼念于所緣境無有染污極安穩住熟道適悅相應而轉等等' (You you bi nian yu suo yuan jing wu you ran wu ji an wen zhu shu dao shi yue xiang ying er zhuan deng deng), the meaning here is that because it can remove defilement, it obtains extreme stability.
成辨之道。適悅自體。而與相應故名無罪。
論解九種心住中。云未必是定中心。但以住一緣即是也。以最初斂心等。未必得定故。故前言是奢摩他品類。非皆奢摩他也。如對法論抄會之。
論解寂靜中。云謂有種種欲恚害等諸惡尋思貪慾蓋等諸隨煩惱令心擾動者。此乃舉過患方生厭故。言貪慾蓋等。諸隨煩惱者。如對法第七云有煩惱。皆隨煩惱。其根本惑亦隨煩惱。有隨煩惱非煩惱。謂二十種等隨惑。但隨他生。非是根本。今貪慾等。有隨他起時故。名隨煩惱也。
論解此九定與六種力相收中。云初由聽聞思惟二力數聞數思等。乃至等遍安住。此中若最初。由聽聞等二力。即唯第一內住。第二等住。第三第四安住近住。由憶念力。即初二力攝二種文中。復云及即於此相續方便澄凈方便等遍安住。即似並取第三安住。前解安住。明知亦初二力下。第三第四同憶念力云何通。述曰。其實第三安住。是初二力收。憶念力中言安住近住者。此中意。由憶念力安住于近住中。非即安住近住二法是憶念力。即唯近住一種。是憶念力 又解。論云初由聽聞思惟二力。即內住是初唯一。內住並等住。是初二力。其安住是憶念力。如下言調順寂靜是二種定。今言安住近住。亦明知收二種。非安住于近住中解 若爾何
【現代漢語翻譯】 成辨之道，適悅自體（自身），而與相應故名無罪。意思是說，成就辨別事理的途徑，在於使自身適應並愉悅于這種狀態，並且與這種狀態相應，因此被稱為無罪。
論述解釋九種心住（Nine mental abidings）時說，『未必是定中心，但以住一緣即是也。』意思是說，不一定是在禪定狀態中的心，只要能專注於一個所緣境就可以了。因為最初收攝心念等行為，未必能達到禪定。所以前面說的是奢摩他（Śamatha，止）的品類，並非都是奢摩他。如對法論的抄本所會集的內容所說。
論述解釋寂靜時說，『謂有種種欲恚害等諸惡尋思貪慾蓋等諸隨煩惱令心擾動者。』意思是說，存在種種慾望、嗔恚、傷害等不良思緒，以及貪慾蓋（Greed cover）等各種隨煩惱，使內心受到擾動。這裡列舉過患是爲了產生厭離之心。『言貪慾蓋等，諸隨煩惱者』，如對法第七卷所說，『有煩惱，皆隨煩惱，其根本惑亦隨煩惱。有隨煩惱非煩惱，謂二十種等隨惑，但隨他生，非是根本。』意思是說，有些煩惱，都屬於隨煩惱，其根本性的迷惑也屬於隨煩惱。有些隨煩惱不是煩惱，比如二十種等隨惑，它們只是隨其他煩惱而生，並非根本煩惱。現在說貪慾等，有時是隨其他煩惱而生起，所以也稱為隨煩惱。
論述解釋這九種禪定與六種力（Six powers）的相互關係時說，『初由聽聞思惟二力數聞數思等，乃至等遍安住。』意思是說，最初通過聽聞和思惟這兩種力量，反覆聽聞和思惟等等，最終達到完全安住的狀態。這裡如果說最初是由聽聞等兩種力量，那麼就只有第一種內住（Internal abiding）。第二種等住（Equal abiding），第三種第四種安住近住（Settled abiding and close abiding），是由憶念力（Power of mindfulness）產生的。即最初兩種力量包含兩種狀態。文中又說，『及即於此相續方便澄凈方便等遍安住』，似乎也包括了第三種安住。前面解釋安住時，明確知道也屬於最初兩種力量。第三種第四種安住與憶念力相同，這該如何解釋？述記中說，實際上第三種安住，是最初兩種力量所包含的。憶念力中說安住近住，這裡的意思是，通過憶念力安住于近住中，並非安住和近住這兩種狀態本身就是憶念力。只有近住這一種狀態，是憶念力。又一種解釋是，論中說最初由聽聞思惟兩種力量，即內住是最初唯一的狀態。內住和等住，是最初兩種力量。安住是憶念力。如下文所說，調順和寂靜是兩種禪定。現在說安住近住，也明確知道包含了兩種狀態，並非安住于近住中來解釋。如果這樣，那麼……
【English Translation】 The path to discernment, finding joy in oneself, and being in harmony with it is called 'without fault'. This means that achieving the way to discern things lies in adapting and delighting oneself in this state, and being in accordance with this state, hence it is called 'without fault'.
In the discussion explaining the Nine Mental Abidings, it says, 'It is not necessarily the center of Samadhi, but it is enough to abide in one object.' This means that it is not necessarily the mind in a state of Samadhi, as long as it can focus on one object. Because the initial act of collecting thoughts may not reach Samadhi. Therefore, what was said earlier is a category of Śamatha (calm abiding), but not all are Śamatha. As stated in the collected notes of the Abhidharma.
In the discussion explaining tranquility, it says, 'It refers to various evil thoughts such as desire, hatred, harm, and various secondary afflictions such as the cover of greed, which disturb the mind.' This means that there are various evil thoughts such as desire, hatred, harm, and various secondary afflictions such as the cover of greed, which disturb the mind. Listing these faults is to generate a sense of aversion. 'Speaking of the cover of greed, etc., various secondary afflictions,' as stated in the seventh volume of the Abhidharma, 'There are afflictions, all of which are secondary afflictions, and their root delusions are also secondary afflictions. There are secondary afflictions that are not afflictions, such as the twenty types of secondary afflictions, which only arise with others and are not fundamental.' This means that some afflictions are all secondary afflictions, and their fundamental delusions are also secondary afflictions. Some secondary afflictions are not afflictions, such as the twenty types of secondary afflictions, which only arise with other afflictions and are not fundamental. Now, when greed, etc., arise with other afflictions, they are also called secondary afflictions.
In the discussion explaining the relationship between these nine Samadhis and the Six Powers, it says, 'Initially, through the two powers of listening and thinking, repeatedly listening and thinking, etc., until one abides completely.' This means that initially, through the two powers of listening and thinking, repeatedly listening and thinking, etc., one eventually reaches a state of complete abiding. Here, if it is said that initially it is through the two powers of listening, etc., then there is only the first Internal Abiding. The second Equal Abiding, the third and fourth Settled Abiding and Close Abiding, are produced by the Power of Mindfulness. That is, the initial two powers include two states. The text also says, 'And thus, continuously, conveniently, purely, conveniently, etc., abiding completely,' which seems to also include the third Abiding. When explaining Abiding earlier, it was clear that it also belonged to the initial two powers. The third and fourth Abiding are the same as the Power of Mindfulness, how should this be explained? The commentary says that in fact, the third Abiding is included in the initial two powers. When the Power of Mindfulness mentions Settled Abiding and Close Abiding, the meaning here is that through the Power of Mindfulness, one abides in Close Abiding, and it is not that the two states of Abiding and Close Abiding themselves are the Power of Mindfulness. Only the one state of Close Abiding is the Power of Mindfulness. Another explanation is that the text says that initially through the two powers of listening and thinking, Internal Abiding is the initial and only state. Internal Abiding and Equal Abiding are the initial two powers. Abiding is the Power of Mindfulness. As stated below, taming and tranquility are two Samadhis. Now, saying Settled Abiding and Close Abiding also clearly indicates that it includes two states, not explaining it as abiding in Close Abiding. If so, then...
故言及即於此相續澄凈方便等遍安住之言。述曰其安住通三力。若觀未成。即初二力收。若觀行成。即憶念力收。以最初錄心於內時。系即相續澄凈方便。復非已得安住。此乃初作安住觀心。后憶念力安住。觀成方憶念力。又等遍安住之言。即但等住一種。非取安住。以等遍於諸粗動法等。安遍之。非取安住為初二力。
論云三門六事攝慧四種毗缽舍那者。此慧一一皆通三門六事。
論釋尋思理中。釋法爾道理。云成立法性難思法性安住法性等者。如所作性故。還成立聲無常。此為成立法性。如業藥草咒術。是難思法性。謂法爾種子三乘差別性。名安住法性。
論云何勤修不凈。此第四凈障也。
論云惡嗅生嗅者。變壞故嗅名為惡嗅。如糞穢等。才生便嗅名為生嗅。如韭䔉等。
論云謂從血罐者。此首為[日*云]為血罐也。以能成熟血故。
論解時中。云此凈色相於現在世雖有凈相於未來世不當不凈如今現在外不凈色。無有是處者。此中意。明今時凈色。于未來世必當不凈。其既觀外有不凈境。觀內身云若未來世即為凈。內身若不當不凈。如今現在。外不凈一種。無有是處。必當不凈。不云當不凈也。
論解尋思理中。云如是名依世俗勝義及以因緣觀待道理尋思于理者
【現代漢語翻譯】 現代漢語譯本： 因此，『言及即於此相續澄凈方便等遍安住』這句話，註釋中說，這裡的『安住』貫通三種力量。如果觀修尚未成就，就包含最初的兩種力量。如果觀修行持成就，就包含憶念的力量。因為最初將心專注于內在時，就與相續澄凈的方便相關聯。但並非已經獲得了安住。這只是最初進行安住的觀心。之後，通過憶念的力量來安住。觀修成就后，才依靠憶念的力量。而且，『等遍安住』這句話，只是平等地安住於一種狀態，並非選取安住。因為『等遍』是對於各種粗重的動法等進行安遍，並非選取安住作為最初的兩種力量。
論中說，『三門六事攝慧四種毗缽舍那』，這種智慧一一都貫通三門六事。
論釋尋思理中，解釋法爾道理，說『成立法性、難思法性、安住法性等』。例如，因為所作的性質，所以成立聲音是無常的，這是成立法性。例如，業、藥草、咒術，是難思法性。所謂法爾種子三乘差別性，名為安住法性。
論中說，『云何勤修不凈』，這是第四種凈障。
論中說，『惡臭生臭』，因為變壞而產生的氣味稱為惡臭，例如糞穢等。剛產生就有的氣味稱為生臭，例如韭菜、蒜等。
論中說，『謂從血罐者』，這裡頭部被認為是血罐，因為它能夠成熟血液。
論解釋時中，說『此凈色相於現在世雖有凈相於未來世不當不凈如今現在外不凈色。無有是處者』。這裡的意思是，說明現在看起來乾淨的色相，在未來世必定會變得不乾淨。既然觀察到外在有不乾淨的境界，觀察內在的身體，如果認為未來世仍然是乾淨的，內在的身體如果不變得不乾淨，就像現在外在的不凈之物一樣，沒有這樣的道理，必定會變得不乾淨，而不是說『應當』變得不乾淨。
論解釋尋思理中，說『如是名依世俗勝義及以因緣觀待道理尋思于理者』。
【English Translation】 English version: Therefore, the statement 'referring to immediately and continuously dwelling in pure skillful means, etc., universally and completely,' the commentary states that this 'dwelling' encompasses the three powers. If the contemplation is not yet accomplished, it is included in the initial two powers. If the practice of contemplation is accomplished, it is included in the power of mindfulness. Because when initially focusing the mind internally, it is connected to the continuous pure skillful means. However, it is not yet obtained dwelling. This is merely the initial contemplation of dwelling. Afterward, dwelling is achieved through the power of mindfulness. Only after the contemplation is accomplished is the power of mindfulness relied upon. Moreover, the statement 'universally and completely dwelling' simply means dwelling equally in one state, not selecting dwelling. Because 'universally and completely' is universally and completely applied to various coarse and moving dharmas, not selecting dwelling as the initial two powers.
The treatise states, 'The four Vipassanās encompassed by the three doors and six matters of wisdom,' each of these wisdoms encompasses the three doors and six matters.
In the treatise's explanation of reasoning, explaining the natural principle, it says 'establishing the nature of dharma, the inconceivable nature of dharma, the abiding nature of dharma, etc.' For example, because of the nature of being made, it is established that sound is impermanent, this is establishing the nature of dharma. For example, karma, medicinal herbs, mantras, are the inconceivable nature of dharma. The natural seed nature and the differential nature of the three vehicles are called the abiding nature of dharma.
The treatise states, 'How to diligently cultivate impurity,' this is the fourth impurity obstacle.
The treatise states, 'Foul odor and nascent odor,' the odor produced due to decay is called foul odor, such as feces, etc. The odor that is present from the beginning is called nascent odor, such as garlic chives, etc.
The treatise states, 'Referring to the blood vessel,' here the head is considered as a blood vessel, because it can mature blood.
The treatise explains the time, saying 'This pure appearance, although having a pure appearance in the present world, will certainly become impure in the future, just like the external impure appearance in the present. There is no such case.' The meaning here is to explain that the appearance that seems pure now will certainly become impure in the future. Since one observes that there are impure realms externally, observing the internal body, if one thinks that it will still be pure in the future, if the internal body does not become impure, just like the external impure things now, there is no such reason, it will certainly become impure, not saying that it 'should' become impure.
The treatise explains the reasoning, saying 'Thus, it is called reasoning based on conventional truth, ultimate truth, and the principle of dependent origination and conditional reasoning.'
。此前解內無我是勝義。又如說言乃至謂青瘀等乃至骨鎖。此為世俗。今我此身。先業煩惱之所引等。是因。父母不凈和合生等。是緣。今結隨言便。非依次結 又依次結思準可知。
論。解證成道理中。云謂作是思云何今者作意思惟能對治法可於能治所緣境界煩惱當生者。此中意云。外不凈境名能對治。治欲貪故。由緣外不凈色故。必能治所緣凈境煩惱當生。謂立量云。緣不凈時必能治欲貪。以緣能治故。如緣無相時能遣有相。
瑜伽師地論略纂卷第八
旹享保八年(癸卯)五月十四日一交加點畢
沙門高范(六十九) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第九(論本第三十三第三十四)
翻經沙門基撰
初一頌。明述一持有七門。第二一行。明初門中七作意。初明七門者。一作意。二離欲。三廣辨諸定。四二定。五五通。六生差別。七諸相。下當別釋。此第四持中以此為體。
第二行頌中。云觀察于諸諦者。謂初二作意 如實而通達者。遠離作意。以能斷惑故 廣分別于修者。余是作意 究竟為其後者。是第七果作意。前三十一二等中。明第四障凈。今解第五修作意。即第三十中之大文也。
論解第二離欲中
【現代漢語翻譯】 現代漢語譯本：此前理解內無我（Anatta，無我）是勝義諦（Paramattha-sacca，最高真理）。又比如所說的，乃至青瘀等，乃至骨鎖，這是世俗諦（Saṃvṛti-satya，相對真理）。現在我這個身體，是過去業和煩惱所牽引等，這是因。父母不凈和合而生等，這是緣。現在就按照所說的來結（跏趺坐），並非依次來結。又依次來結，可以根據思考來推斷。 論：在解釋證明道理中說，就是這樣思考：『為什麼現在作意思維，能夠對治法，可以在能對治所緣境界的煩惱將要生起時起作用？』這裡的意思是說，外面的不凈境界名為能對治，因為它能對治欲貪。由於緣外面的不凈色，必定能夠對治所緣凈境的煩惱將要生起。就是立論說：『緣不凈時必定能夠對治欲貪，因為緣能對治的緣故。』比如緣無相時能夠遣除有相。
【English Translation】 English version: Previously, understanding the absence of self (Anatta) internally is the ultimate meaning (Paramattha-sacca). Furthermore, as it is said, even to the point of bluish-purple discoloration, even to the point of skeletal remains, this is conventional truth (Saṃvṛti-satya). Now, this body of mine is drawn by past karma and afflictions, etc., which is the cause. Being born from the impure union of parents, etc., is the condition. Now, we will bind (the legs in a cross-legged posture) according to what is said, not binding in sequence. Moreover, binding in sequence can be inferred based on contemplation. Treatise: In explaining the proof of the principle, it says, 'That is, thinking in this way: Why is it that present mental effort, being an antidote, can act upon the afflictions that are about to arise in the object-realm that the antidote can treat?' The meaning here is that external impure realms are called antidotes because they counteract desire and greed. Because of focusing on external impure forms, it will certainly be able to counteract the afflictions of the perceived pure realm that are about to arise. That is, establishing the thesis: 'When focusing on impurity, one will certainly be able to counteract desire and greed, because one is focusing on the antidote.' For example, when focusing on the absence of characteristics, one can dispel the presence of characteristics.
。云問此中幾種補特伽羅即于現法乃至發起加行非出世道。有四種人。其第四人。謂一切菩薩樂當來世證大菩提非於現法。此意明菩薩當來佛道非現在法。世間道雖能現法發加行。但于生死中。成熟眾生。於世間道加行故。此人若其心。趣當來佛果。即出世道發加行。今約前義。
論解七作意中。了相作意謂能了欲界粗相上界靜相。小乘中解六行皆須作。今大乘唯一行即得。不要具六行。於六行中隨作意一種也。
論解第三相中共相中。云一切欲謂生等苦乃至求不得苦。不言第八行苦者。此中據世共知者說。據世俗共知苦說。不約勝義苦說。此據勝義苦。一切欲及諸事皆雖有。難知故不說也。
論解尋思粗品中。云猶如骨鎖如凝血肉如草炬火如一分炭火等者。此中如骨鎖可惡。如凝血肉言不實可厭。如草炬火須臾滅。如少分火能燒山澤。少諸欲等能燒善根 又云如炭一分有火一分無火。可厭惡也。此義不然。前二作意不言斷惑。第三遠離作意。能斷煩惱故。
論解遠離中。云最初斷道生。問云如秤兩頭低昂時等。何故得了相色界心。猶有欲界惑未殄。述云。了相以前。欲界聞思。雖作厭欲。未能隨順斷地獄惑。其了相勝解。能順遠離斷地獄欲故。了相勝解雖不能斷惑。而惑不生。如初果人未
【現代漢語翻譯】 現代漢語譯本：有人問，這裡面有幾種補特伽羅（pudgalas，人）即使在現世，乃至發起加行（application），也不是爲了出世之道？有四種人。第四種人，是指一切菩薩（Bodhisattvas），他們樂於在未來世證得大菩提（Mahābodhi，大徹大悟），而不是在現世。這個意思說明菩薩的佛道是在未來，而不是現在。世間道雖然能在現世發起加行，但只是在生死輪迴中成熟眾生。因為在世間道上加行，這個人如果他的心趣向于未來的佛果，那就是出世道發起加行。現在是按照前面的意思來說的。
論中解釋七作意（seven applications of mind）時，了相作意（perception of characteristics application of mind）是指能夠了解欲界的粗相和上界的靜相。小乘（Hinayana）中解釋說六行（six practices）都需要做。現在大乘（Mahayana）中只要做一行就可以，不需要全部做六行，在六行中隨意選擇一種作意就可以。
論中解釋第三相共相（third characteristic of common characteristics）時，說一切慾望是指生等苦，乃至求不得苦。沒有說第八行苦，是因為這裡是根據世間普遍認知來說的，根據世俗普遍認知的苦來說，不是根據勝義苦（ultimate truth of suffering）來說。這裡是根據勝義苦。一切慾望和諸事雖然都有，但難以知曉，所以不說。
論中解釋尋思粗品（coarse aspect of reflection）時，說猶如骨鎖（skeleton）、如凝血肉（clotted blood and flesh）、如草炬火（grass torch fire）、如一分炭火（a small amount of charcoal fire）等。這裡說如骨鎖令人厭惡，如凝血肉說不真實令人厭惡，如草炬火瞬間熄滅，如少分火能燒山澤，少量慾望等能燒燬善根。又說如炭一分有火一分無火，令人厭惡。這個意思不對。前兩個作意沒有說斷惑（cutting off delusion），第三個遠離作意（separation application of mind）能夠斷除煩惱。
論中解釋遠離時，說最初斷道生。有人問，如秤兩頭低昂時相等，為什麼得了相**心，還有欲界惑沒有消除？解釋說，在了相以前，欲界聞思，雖然厭惡慾望，但未能隨順斷除地獄惑。其了相勝解（superior understanding of characteristics），能順遠離斷除地獄慾望，所以了相勝解雖然不能斷惑，但惑不生，如初果人（Sotāpanna）一樣。
【English Translation】 English version: Someone asks, among the people here, how many pudgalas (persons) even in this present life, and even initiating prayoga (application), are not on the path of transcendence? There are four types of people. The fourth type refers to all Bodhisattvas (enlightenment beings) who delight in attaining Mahābodhi (great enlightenment) in a future life, not in the present life. This means that the Bodhisattva's path to Buddhahood is in the future, not in the present. Although the worldly path can initiate prayoga in the present life, it only matures sentient beings in the cycle of birth and death. Because of applying prayoga on the worldly path, if this person's mind is directed towards the future fruit of Buddhahood, then that is initiating prayoga on the path of transcendence. Now, this is according to the previous meaning.
In the discussion explaining the seven manaskara (applications of mind), lakshana-manaskara (perception of characteristics application of mind) refers to being able to understand the coarse characteristics of the desire realm and the tranquil characteristics of the upper realms. In Hinayana (small vehicle), it is explained that all six practices need to be done. Now, in Mahayana (great vehicle), doing just one practice is sufficient; it is not necessary to do all six practices. Choosing any one manaskara from the six practices is sufficient.
In the discussion explaining the third characteristic of common characteristics, it says that all desires refer to the suffering of birth, etc., and even the suffering of not obtaining what one seeks. The eighth suffering is not mentioned because this is based on what is commonly known in the world, based on suffering that is commonly known in the mundane world, not based on paramārtha-duhkha (ultimate truth of suffering). This is based on paramārtha-duhkha. Although all desires and matters exist, they are difficult to know, so they are not mentioned.
In the discussion explaining the coarse aspect of reflection, it says, 'Like a skeleton, like clotted blood and flesh, like grass torch fire, like a small amount of charcoal fire, etc.' Here, it says that like a skeleton is repulsive, like clotted blood and flesh is unreal and repulsive, like grass torch fire extinguishes in an instant, like a small amount of fire can burn mountains and marshes, a small amount of desires, etc., can burn away roots of virtue. It also says that like charcoal, one part has fire and one part has no fire, which is repulsive. This meaning is not correct. The first two manaskara do not mention cutting off delusion, the third viviktatā-manaskara (separation application of mind) can cut off afflictions.
In the discussion explaining separation, it says that the path of cutting off is initially produced. Someone asks, 'Like the two ends of a scale being low and high at the same time, why is it that after obtaining lakshana (characteristics) mind, there are still defilements of the desire realm that have not been eliminated?' It is explained that before lakshana, hearing and contemplating in the desire realm, although one detests desires, one has not been able to follow and cut off the defilements of the lower realm. The superior understanding of characteristics can follow separation and cut off the desires of the lower realm, so although the superior understanding of characteristics cannot cut off defilements, defilements do not arise, like a Sotāpanna (stream enterer).
離欲修。而得未至。今時了相亦爾。未離下品惑等。即得了相。了相起時隨惑不生。如善心生時噁心不起。非斷故不起。遠離作意斷故不起。初二作意故猶未斷。于初二位中。若間起欲惡。
論解后二作意中。加行究竟作意。云由是因緣從欲界系一切煩惱心得離系此由暫時伏斷方便非畢竟永害種子等。乃至是名加行究竟作意者。此中解六行伏惑。不得上無間道證故。云暫時伏斷。此伏斷若伏上心。若伏種子。二俱須伏。何以得知。解初二作意中。云第二作意不為聞思間雜。惑雖不生。以未伏上心。未名無間道。至第三作意中。伏種子上生現行果功能。方名無間道。此有漏行為之。若無漏行要斷種子。方名無間道。雖上心不生。仍為方便道。今此亦然。伏上心為方便道。伏種子為無間道。
第七作意從此無間由是因緣證入根本初靜慮定即此根本初靜慮定俱行作意名加行究竟果作意者。此中論意。第九解脫道。居根本靜慮。前九無間道八解脫道。皆在近分定中。此中二釋。一釋始從初靜慮。乃至第三禪九無間九解脫。或在近分中。第九解脫或在根本定中。若四禪已上第九解脫道。定在根本定中。前八解脫九無間。在近分中。所以者何。三靜慮已下。根本有喜樂故。近分地中有舍故。根本地中。若遊觀。若斷惑
。皆無舍受。以闇法故。決定無有。樂喜明利故。有其近分中。若斷惑。若遊觀。皆有舍。明唯遊觀得為喜樂。喜樂非斷惑時。為三靜慮以下。有利鈍二人。起無間解脫道。若利根人。第九無間道居近分。與舍相應。第九解脫道居根本定。與樂喜相應。若鈍根人。第九無間道居近分。與舍相應。心鈍以不能速疾入根本定與喜樂相應。其第九解脫。即居近分定。與舍相應。今此文言第七作意入根本定者。即約利根人。速疾能入根本。與樂等相應。此第七作意。取三靜慮。若居近分。為解脫道。即與舍受相應。若有根本定。為解脫道。與樂等相應。其第四靜慮以上。前八解脫九無間道。皆在近分中。若第九解脫中。必在根本定中。非居近分。此為勝義 又解若不如是分別。前九無間道八解脫。居近分中。第九解脫道。為根本定中。始從初靜慮。乃至非想亦然 前義以何為證。若總解更不分別。前六作意是近分。第七是根本。但云無間解脫道處。且為證也。未見文以分別為妙故。后義即以此文為證。前家會此文。如前利鈍根人釋。至下空處中。當廣解釋。
論第三翻解作意中雲又了相作意于所應斷。乃至勝解作意為斷為得正發加行者。如二十八云。前二作意皆加行道。今此唯以解脫為正加行者。今據勝上處。及鄰近無
【現代漢語翻譯】 現代漢語譯本：都沒有舍受（Upeksha）。因為是闇法（dark dharma）的緣故，所以可以確定沒有樂（Sukha）和喜（Priti），因為明（light）和利益的緣故，所以在近分定（Upacara Samadhi）中有。無論是斷惑（kleshas），還是遊觀（contemplation），都有舍受。明唯有遊觀才能得到喜樂，喜樂不是斷惑時所能得到的。對於三靜慮（Dhyana）以下，有利根和鈍根兩種人，生起無間解脫道（Anantarya-vimoksha-marga）。如果利根人，第九無間道位於近分定，與舍相應；第九解脫道位於根本定（Mula-samadhi），與樂喜相應。如果鈍根人，第九無間道位於近分定，與舍相應，因為心鈍，不能快速進入與喜樂相應的根本定。他的第九解脫道，就位於近分定，與舍相應。現在這段文字說第七作意（manaskara）進入根本定，就是指利根人，能夠快速進入根本定，與樂等相應。這第七作意，取三靜慮，如果位於近分定，作為解脫道，就與舍受相應；如果有根本定，作為解脫道，就與樂等相應。至於第四靜慮以上，前八解脫（vimoksha）、第九無間道，都在近分定中。至於第九解脫道，必定在根本定中，不會位於近分定，這是勝義諦（paramartha-satya）。 另一種解釋是，如果不這樣分別，那麼前九無間道、八解脫，都位於近分定中，第九解脫道，位於根本定中，從初靜慮開始，乃至非想非非想處定（Naivasamjnanasamjnayatana）也是這樣。前一種解釋用什麼來證明呢？如果總的解釋，不再分別，前六作意是近分定，第七作意是根本定，只是說無間解脫道的地方，可以作為證明。沒有看到文字進行分別，所以後一種解釋就用這段文字作為證明。前一種解釋會解釋這段文字，就像前面利根和鈍根人的解釋一樣，到下面的空處（akasa-anantyayatana）中，會廣泛解釋。 《論》第三次翻譯解釋作意中說，又了相作意（lakshana-manaskara）對於所應斷的，乃至勝解作意（adhimoksha-manaskara）爲了斷除和獲得而正確地發起加行（prayoga）的。如二十八說，前二作意都是加行道（prayogamarga）。現在這裡只以解脫為正確的加行，現在根據勝上處（uttari-bhumika），以及鄰近無色定（arupya-samapatti）。
【English Translation】 English version: There is no Upeksha (equanimity). Because of the dark dharma, it is certain that there is no Sukha (pleasure) or Priti (joy). Because of light and benefit, there is Upeksha in Upacara Samadhi (access concentration). Whether it is the cutting off of kleshas (afflictions) or contemplation, there is Upeksha. Only contemplation can attain joy and pleasure; joy and pleasure cannot be attained during the cutting off of afflictions. For the three Dhyanas (meditative absorptions) and below, there are two types of people, keen and dull, who generate the Anantarya-vimoksha-marga (path of immediate release). If it is a keen person, the ninth Anantarya-marga is located in Upacara Samadhi, corresponding to Upeksha; the ninth Vimoksha-marga is located in Mula-samadhi (fundamental concentration), corresponding to Sukha and Priti. If it is a dull person, the ninth Anantarya-marga is located in Upacara Samadhi, corresponding to Upeksha, because the mind is dull and cannot quickly enter Mula-samadhi corresponding to joy and pleasure. His ninth Vimoksha-marga is located in Upacara Samadhi, corresponding to Upeksha. Now this text says that the seventh manaskara (attention) enters Mula-samadhi, which refers to the keen person who can quickly enter Mula-samadhi, corresponding to Sukha, etc. This seventh manaskara takes the three Dhyanas; if it is located in Upacara Samadhi, as the Vimoksha-marga, it corresponds to Upeksha; if there is Mula-samadhi, as the Vimoksha-marga, it corresponds to Sukha, etc. As for the fourth Dhyana and above, the first eight Vimokshas, and the ninth Anantarya-marga are all in Upacara Samadhi. As for the ninth Vimoksha-marga, it must be in Mula-samadhi, not located in Upacara Samadhi; this is paramartha-satya (ultimate truth). Another explanation is that if it is not distinguished in this way, then the first nine Anantarya-margas and eight Vimokshas are all located in Upacara Samadhi, and the ninth Vimoksha-marga is located in Mula-samadhi, starting from the first Dhyana, and even Naivasamjnanasamjnayatana (the sphere of neither perception nor non-perception) is also like this. What is the proof for the former explanation? If the general explanation does not distinguish, the first six manaskaras are Upacara Samadhi, and the seventh manaskara is Mula-samadhi, only the place where the Anantarya-vimoksha-marga is mentioned can be used as proof. No text has been seen to make distinctions, so the latter explanation uses this text as proof. The former explanation will explain this text, just like the previous explanation of keen and dull people; it will be extensively explained in the following akasa-anantyayatana (sphere of infinite space). The third translation and explanation of manaskara in the Treatise says, 'Also, lakshana-manaskara (attention to characteristics) is for what should be cut off, and adhimoksha-manaskara (decisive attention) is for correctly initiating prayoga (effort) in order to cut off and attain.' As twenty-eight says, the first two manaskaras are both prayogamarga (path of application). Now here, only Vimoksha is taken as the correct prayoga, now according to uttari-bhumika (superior state), and neighboring arupya-samapatti (formless attainments).
間道處。及不為聞思間處說故。唯說勝解為正加行。前二十八。約實為論。了相應亦是加行 又解此正發加行。未必簡了相非加行道。以勝解鄰近分勝故。說定正發加行。且說勝解為正加行道。不遮了相。據實無違。如對法抄會。
論。云觀察作意能于所得離增上慢安住其心者。何故斷上品。說不言離增上慢。又不于第三品斷後說離增上。而於中品斷。說離增上慢。義曰。前六品惑粗易知。后三品惑細難了。斷前上中品惑訖。不知下品惑在。乃起增上慢。謂九品並盡已。謂證得根本定。今離此慢故。于斷中品惑。后說離增上慢。非上品后說離。
論云又了相作意若勝解作意總名隨順作意厭壞對治俱行。今此中意。與四十作意相攝。及四對治相攝。四十作意。如前第十一卷釋。隨順作意。於四十中。當二十五作意。隨順作意。厭壞所緣。順斷煩惱故。前二作意是隨順故 又若遠離作意加行究竟作意名對治作意斷對治俱行。對治作意。當二十六。對治作意者。謂由此故正舍諸惑。為此二無間道故。故對治作意收 又攝樂作意名對治作意及順清凈作意者。順清凈作意。當二十七。順清凈作意者。謂修六隨念。即唸佛等。若攝樂作意。斷中品惑故。名對治作意。以明緣六念修別樂。觀清凈涅槃佛等。亦名清凈別緣
【現代漢語翻譯】 現代漢語譯本：
間道處（指修行過程中的間斷之處），以及不為聞思（聽聞和思考佛法）所間斷之處而說，所以只說勝解（深刻的理解和堅定的信念）是正加行（正確的修行方法）。前面二十八個（指某種分類方式），是就實際情況而言。了相應（與了相相應的狀態）也是加行。又解釋說，這個正發加行，未必排除了了相不是加行道。因為勝解鄰近於殊勝的體悟，所以說定勝解是正發加行。且說勝解是正加行道，不排除了相。根據實際情況，這沒有衝突。如同對法抄會（一種對佛法進行整理和彙編的方式）。
論中說，如果觀察作意（通過觀察而產生的意念）能夠使人對於所得的成就，遠離增上慢（過高的自我評價），安住其心，那麼為什麼在斷上品（最高等級的煩惱）時，不說遠離增上慢？又為什麼不在第三品斷後說遠離增上，而是在中斷品斷後說遠離增上慢？解釋是，前六品煩惱粗顯容易察覺，后三品煩惱細微難以了知。斷除前上中品煩惱之後，不知道下品煩惱仍然存在，於是產生增上慢，認為九品煩惱都已經斷盡，已經證得了根本定。現在爲了遠離這種增上慢，所以在斷除中品煩惱之後，說遠離增上慢。而不是在上品斷後說遠離。
論中說，了相作意（專注於事物表相的意念）或者勝解作意，總稱為隨順作意（順應煩惱的意念），厭壞對治（厭惡和破壞煩惱）同時進行。現在這裡的含義，與四十作意（四十種意念）相攝，以及與四對治（四種對治煩惱的方法）相攝。四十作意，如前面第十一卷所解釋。隨順作意，在四十種意念中，相當於二十五種意念。隨順作意，厭惡和破壞所緣（所觀的對象），順應斷除煩惱，所以前兩種作意是隨順的。又如果遠離作意（遠離煩惱的意念），加行究竟作意（修行達到究竟的意念）名為對治作意（對治煩惱的意念），斷除對治同時進行。對治作意，相當於二十六種。對治作意是指，通過這種意念，能夠正確地捨棄各種煩惱。因為這是兩種無間道（沒有間斷的修行方法），所以對治作意包含。又攝樂作意（攝取快樂的意念）名為對治作意，以及順清凈作意（順應清凈的意念）。順清凈作意，相當於二十七種。順清凈作意是指，修習六隨念（六種隨念），即唸佛等。如果攝樂作意，斷除中品煩惱，所以名為對治作意。用以表明緣於六念修習特別的快樂，觀察清凈的涅槃佛等，也名為清凈別緣。
【English Translation】 English version:
At the intervening paths (referring to interruptions in practice), and because it is said not to be interrupted by hearing and thinking (about the Dharma), therefore it is only said that adhimoksha (profound understanding and firm conviction) is the proper application (correct method of practice). The previous twenty-eight (referring to a certain classification) are discussed in terms of reality. Samyak-prayogā (corresponding to the aspect of understanding) is also an application. Furthermore, it is explained that this proper arising application does not necessarily exclude the aspect of understanding from being a path of application. Because adhimoksha is close to excellent realization, it is said that fixed adhimoksha is the proper arising application. Moreover, saying that adhimoksha is the proper application path does not preclude the aspect of understanding. According to reality, there is no contradiction. It is like the compilation of Abhidharma (a method of organizing and compiling Buddhist teachings).
The treatise says, if observant attention (thoughts arising from observation) can enable one to dwell in their mind, free from adhimāna (excessive self-esteem) regarding what has been attained, then why is it not said to be free from adhimāna when cutting off the highest quality (of afflictions)? And why is it not said to be free from adhimāna after cutting off the third quality, but is said to be free from adhimāna after cutting off the middle quality? The explanation is that the first six qualities of afflictions are coarse and easy to perceive, while the last three qualities are subtle and difficult to understand. After cutting off the first, highest, and middle qualities of afflictions, one does not know that the lower qualities of afflictions still exist, and thus arises adhimāna, thinking that all nine qualities have been exhausted and that one has attained fundamental samadhi. Now, in order to be free from this adhimāna, it is said to be free from adhimāna after cutting off the middle quality of afflictions, rather than after cutting off the highest quality.
The treatise says that the aspect of understanding attention (attention focused on the appearance of things) or adhimoksha attention is generally called conforming attention (attention that conforms to afflictions), with aversion and destruction of antidotes occurring simultaneously. The meaning here is included within the forty attentions and the four antidotes. The forty attentions are explained in the previous eleventh volume. Conforming attention, among the forty attentions, corresponds to twenty-five attentions. Conforming attention, disliking and destroying the object of attention, conforms to cutting off afflictions, so the first two attentions are conforming. Furthermore, if renunciation attention (attention that renounces afflictions) and ultimate application attention are called antidote attention (attention that counteracts afflictions), cutting off antidotes occurs simultaneously. Antidote attention corresponds to twenty-six. Antidote attention refers to the fact that through this attention, one can correctly abandon various afflictions. Because this is the path of two uninterrupted practices, antidote attention is included. Furthermore, attention that gathers joy is called antidote attention, as well as attention that conforms to purity. Attention that conforms to purity corresponds to twenty-seven. Attention that conforms to purity refers to cultivating the six recollections, namely, recollection of the Buddha, etc. If attention that gathers joy cuts off the middle quality of afflictions, it is called antidote attention. It is used to indicate that by focusing on the six recollections, one cultivates special joy, and observing the pure Nirvana Buddha, etc., is also called pure special condition.
。此故不共遠離等一處明。又前遠離等。不收順清凈作意故。此二同收 問曰何故此中不收四對治。義曰。影顯故。此說斷惑。準遠離等。應知是對治 若爾何故不言俱行。義曰。對治是慧。作意是意。前文又收對治。意與慧俱行。故名俱行。今此中唯明作意。不明對治。無慧故。不言俱行 又若觀察作意名順觀察作意者。當二十八作意。順觀察作意者。謂觀諸煩惱斷與未斷。或觀先所證諸法道理。此望前亦是遠分持對治等。今略不言。望前遠離是彼進道。故名遠分對治。望攝樂作意。是解脫道。是故持對治。今以從攝樂后明故。不言對治相收。前已不相攝。如對法抄廣會之。
論。云如是其餘四種作意當知攝入六作意中謂隨順作意等者。義曰。四作意是七作意外故名余。皆四作意是四十作意中作意。今收入六作意中六故。故言攝入六作意中 問曰。何故此中不明第七作意相收等。解云。第七作意是果。此四作意。及前六皆因。因可相攝。非果故不收第七作意。此中以七攝四十故。唯但攝四。彼第十一下文中。以四十攝七。即七中有四十作意攝盡義。今以七攝四十。非四十攝七。故不盡不收。有不同勘之。
論解初靜慮為粗中。云粗意言性是名為尋者。有二釋。一云名言自言法名。體是粗意。尋能思諸法
【現代漢語翻譯】 現代漢語譯本：因此，不共作意、遠離作意等在一個地方闡明。而且，之前的遠離作意等，沒有包含順清凈作意，所以這兩者一同包含。問：為什麼這裡沒有包含四對治？答：因為是影子般地顯現。這裡說的是斷除迷惑，按照遠離作意等，應該知道這就是對治。如果這樣，為什麼不說俱行？答：對治是智慧，作意是意，前面的經文又包含了對治，意與慧一同執行，所以叫做俱行。現在這裡只闡明作意，不闡明對治，因為沒有智慧，所以不說俱行。另外，如果觀察作意叫做順觀察作意，那麼二十八作意，順觀察作意，指的是觀察諸煩惱斷了沒有斷，或者觀察先前所證悟的諸法道理。這相對於前面來說，也是遠分持對治等。現在省略不說。相對於前面的遠離作意，這是進入道的途徑，所以叫做遠分對治。相對於攝樂作意，這是解脫道，所以叫做持對治。現在因為是從攝樂作意之後闡明，所以不說對治，互相包含。前面已經不互相包含，如同對法抄廣會所說。 論中說，像這樣其餘四種作意，應當知道包含在六作意中，指的是隨順作意等。意思是說，四作意是七作意之外的，所以叫做其餘。所有的四作意都是四十作意中的作意，現在收入六作意中，因為是六個，所以說包含在六作意中。問：為什麼這裡沒有闡明第七作意互相包含等？解釋說，第七作意是果，這四種作意以及前面的六種都是因，因可以互相包含，不是果所以不包含第七作意。這裡用七個包含四十個，所以只包含四個。在第十一下文中，用四十個包含七個，就是七個中有四十個作意全部包含的意思。現在用七個包含四十個，不是四十個包含七個，所以不完全，不包含。有不同的地方可以勘校。 論解釋說，初靜慮是粗的，粗的意思是語言的性質，叫做尋。有兩種解釋，一種說法是名言，自己說法的名稱，體是粗的意，尋能夠思考諸法。
【English Translation】 English version: Therefore, the Uncommon Attention, the Distancing Attention, etc., are clarified in one place. Moreover, the previous Distancing Attention, etc., do not include the Attention Conforming to Purity, so these two are included together. Question: Why are the Four Antidotes not included here? Answer: Because they appear like shadows. This speaks of cutting off delusion, and according to the Distancing Attention, etc., it should be known that this is the antidote. If so, why not say 'occurring together'? Answer: The antidote is wisdom, and attention is intention. The previous text also included the antidote, and intention and wisdom operate together, so it is called 'occurring together'. Now, this only clarifies attention, not the antidote, because there is no wisdom, so it is not called 'occurring together'. Also, if observing attention is called Attention Conforming to Observation, then the twenty-eight attentions, Attention Conforming to Observation, refers to observing whether the afflictions have been cut off or not, or observing the principles of the Dharmas previously realized. This, relative to the previous, is also the Distant Part Holding the Antidote, etc. Now it is omitted. Relative to the previous Distancing Attention, this is the path to enter the Way, so it is called the Distant Part Antidote. Relative to the Attention of Gathering Joy, this is the path of liberation, so it is called Holding the Antidote. Now, because it is clarified after the Attention of Gathering Joy, the antidote is not mentioned, mutually inclusive. The previous was not mutually inclusive, as stated in the Extensive Gathering of the Abhidharma Copy. The treatise says, 'Like this, the remaining four types of attention should be known to be included in the six attentions,' referring to the Attention Conforming to, etc. The meaning is that the four attentions are outside the seven attentions, so they are called 'remaining'. All four attentions are attentions within the forty attentions. Now they are included in the six attentions, because there are six, so it is said to be included in the six attentions. Question: Why is the mutual inclusion of the seventh attention not clarified here, etc.? The explanation is that the seventh attention is the result, and these four attentions and the previous six are all causes. Causes can be mutually inclusive, but not the result, so the seventh attention is not included. Here, the seven include the forty, so only four are included. In the eleventh text below, the forty include the seven, which means that the forty attentions in the seven completely include them. Now the seven include the forty, not the forty including the seven, so it is not complete and not included. There are different places that can be compared and verified. The treatise explains that the first Dhyana (meditative absorption) is coarse, and the meaning of coarse is the nature of language, called Vitarka (initial application of thought). There are two explanations, one saying that the name of language, the name of the Dharma (teachings) itself, the substance is coarse intention, and Vitarka can contemplate all Dharmas.
。似於名言故。言意言性也。又言說名是言名。思惟名意名尋。是思惟名故。故名意言也。小乘尋伺與根本相應。有人云。今大乘不爾。尋伺唯在方便者。不然。余處又云。定中無尋伺。無發語言尋伺。非無細尋伺。又簡無色前五支。根本靜慮立支故也。
論解尋伺處收中。外處攝者。謂法處也。
論云若住增上者。謂下地住于苦增上也。
論經解得離生喜樂中。言離者謂已獲得加行究竟作意故。言生者由此為因由此為緣無間所生故。言喜樂者謂已獲得所希求義故者。此據利根。第九解脫道。是入根本靜慮人故。言生喜樂。若鈍根人。第九解脫道居近分定已後方能入根本地生喜樂。
論。云乃至七日七夜能正安住者。明入定能至七日七夜安住也。何故不言多時。唯言七日等者。彼欲界中段食。經七日故。若過七日。出定已其身即壞故。不得經多時。又且約爾所時。今而方入滅定。不廢多年月也。若過七日已出定。其身即壞。若七日內出定。其身不壞。今約不壞時為論。但言七日 問曰過七日已入滅定。若爾出定應死。義云。不然。多時入定定力持故不死。今亦出定。即入有心定。故亦不死 問云亦出滅定。滅定不持身故壞不壞耶。答曰壞。
論云。解第二靜慮中。言所言定者謂已獲得
【現代漢語翻譯】 現代漢語譯本：類似於名言的緣故，所說的意思是言語的性質。又說，『言說』這個名稱是『言』的名義，『思惟』這個名稱是『意』的名義，『尋』是思惟的名稱。因此，『意』被稱為『意言』。小乘的尋和伺與根本定相應。有人說，現在大乘不是這樣，尋和伺只存在於方便之中。不是這樣的。其他地方又說，在禪定中沒有尋和伺，沒有發出語言的尋和伺，但並非沒有細微的尋和伺。又簡化了無色界之前的五支，因為根本靜慮建立了支分。
論中解釋說，尋伺處包含在外處所攝，指的是法處（Dharmadhatu）。
論中說，『如果安住于增上』，指的是下地安住于對苦的增上。
論經中解釋說，『獲得離生喜樂』，『離』指的是已經獲得加行究竟作意（Parikarma-niṣṭhā-manaskāra）的緣故，『生』指的是由此為因，由此為緣，無間所生的緣故，『喜樂』指的是已經獲得所希望的意義的緣故。這是根據利根（ তীক্ষ্ণাগ্ৰ / Tīkṣṇāgra）之人而言的，第九解脫道（vimokṣa-mārga）是進入根本靜慮（mūla-dhyāna）的人的緣故，所以說『生喜樂』。如果是鈍根（mṛdv-indriya）之人，第九解脫道在近分定（upacāra-samādhi）之後才能進入根本地而生喜樂。
論中說，『乃至七日七夜能夠正確安住』，說明進入禪定能夠達到七日七夜的安住。為什麼不說更多的時間，只說七日等呢？因為欲界（kāma-dhātu）中有段食（kabalīkāra āhāra），經過七日。如果超過七日，出定后其身體就會壞掉，所以不能經過更多的時間。而且只是大約那個時間。現在才進入滅盡定（nirodha-samāpatti），不廢棄多年月。如果超過七日已經出定，其身體就會壞掉。如果在七日內出定，其身體不會壞掉。現在大約不壞的時候來討論，只說七日。問：如果超過七日已經進入滅盡定，如果這樣，出定應該死亡。義云：不是這樣的。長時間入定，定力保持所以不死。現在也是出定，立即進入有心定（saṃjñā-vedayita-nirodha），所以也不會死。問：也出滅盡定，滅盡定不保持身體，所以壞還是不壞呢？答：壞。
論中說，解釋第二靜慮（dvitīya-dhyāna）時，所說的『定』指的是已經獲得。
【English Translation】 English version: It is similar to a famous saying, so what is said means the nature of language. Also, the name 'speech' is the meaning of 'speech,' and the name 'thought' is the meaning of 'intention,' and 'seeking' is the name of thought. Therefore, 'intention' is called 'intentional speech.' The seeking and investigation of the Hinayana correspond to the fundamental concentration. Some say that this is not the case in the Mahayana now; seeking and investigation only exist in skillful means. That is not so. Elsewhere it is also said that there is no seeking or investigation in concentration, no seeking or investigation of spoken language, but not without subtle seeking and investigation. Also, the five branches before the formless realm are simplified because the fundamental meditative absorption establishes branches.
The treatise explains that the place of seeking and investigation is included in what is contained in the external place, referring to the Dharmadhatu (法處).
The treatise says, 'If one dwells in increase,' it refers to the lower ground dwelling in the increase of suffering.
The treatise explains in the sutra, 'Gaining joy and happiness born of detachment,' 'detachment' refers to having already obtained the ultimate intention of effort (Parikarma-niṣṭhā-manaskāra), 'born' refers to being born without interruption because of this cause and this condition, and 'joy and happiness' refers to having already obtained the desired meaning. This is according to those of sharp faculties ( তীক্ষ্ণাগ্ৰ / Tīkṣṇāgra). The ninth path of liberation (vimokṣa-mārga) is because it is for those who enter the fundamental meditative absorption (mūla-dhyāna), so it is said 'born of joy and happiness.' If one is of dull faculties (mṛdv-indriya), the ninth path of liberation can only enter the fundamental ground and give rise to joy and happiness after being in the proximity concentration (upacāra-samādhi).
The treatise says, 'Even being able to abide correctly for seven days and seven nights,' clarifying that entering concentration can reach an abiding of seven days and seven nights. Why not say more time, only saying seven days, etc.? Because in the desire realm (kāma-dhātu) there is coarse food (kabalīkāra āhāra), which lasts for seven days. If it exceeds seven days, the body will be destroyed after emerging from concentration, so it cannot last for more time. And it is only about that time. Now one is entering cessation concentration (nirodha-samāpatti), not abandoning many years and months. If one has already emerged from concentration after exceeding seven days, the body will be destroyed. If one emerges from concentration within seven days, the body will not be destroyed. Now we are discussing about the time when it is not destroyed, only saying seven days. Question: If one has already entered cessation concentration after exceeding seven days, then if so, one should die upon emerging from concentration. The meaning is: It is not like that. Entering concentration for a long time, the power of concentration maintains it so one does not die. Now also emerging from concentration, one immediately enters concentration with mind (saṃjñā-vedayita-nirodha), so one will also not die. Question: Also emerging from cessation concentration, cessation concentration does not maintain the body, so is it destroyed or not destroyed? Answer: Destroyed.
The treatise says, explaining the second meditative absorption (dvitīya-dhyāna), the 'concentration' that is spoken of refers to having already obtained.
加行究竟作意故。此與初靜慮異。彼名離生。此名定生。彼得初離欲界系名離生。此約先已得定故。故言定生。
論解第三靜慮中。云第三靜慮以下無如此樂及無間舍者。已下有樂體是喜。適悅身心為樂。今第三靜慮中。適悅心亦名樂。以樂極故。故言下地無是樂。下地內行中雖有舍。不別顯名。又有間故。非無間舍故言無。非有間舍亦無名無舍也。
論解第四靜慮中。云複次此中對治種類勢相似故略不宣說樂斷對治但說對治所作樂斷者。此中舍念正知。名能對治。第三禪樂名所對治。經中唯說所斷之樂。不言能斷舍念正知者。以第三禪已明舍念等能對治法。與此第四禪能對治法。相似故名種類。名體相似故言種類。俱能斷惑。二處相似。故云勢相似。略不宣說。此解經中不明第四禪能治所以。
論云由即於此數修習故便能棄捨令不出離第三靜慮第三靜慮地中勝樂是故說言由樂斷故者。此中第三靜慮系樂。繫縛行者。令不出離第三靜慮。不能得彼上第四定。今數修習舍念等。能棄捨此定樂也。
論云由是因緣若前所斷若今所斷總集說言樂斷苦斷先憂喜沒者。樂斷名今斷。余受根名先所斷。故下中覆治。云乃至入初靜慮時憂受沒故。此中如前第十一卷云。何故苦根。初靜慮中說未斷耶。彼品粗
【現代漢語翻譯】 現代漢語譯本：因為加行（指為達到某種目的而進行的努力）已經達到究竟的作意（指專注和決心），所以這與初禪（初靜慮）不同。初禪被稱為『離生』，而這裡被稱為『定生』。初禪是指初次脫離欲界束縛而產生的境界，所以稱為『離生』。而這裡是指已經獲得禪定之後的狀態，所以稱為『定生』。
在解釋第三禪（第三靜慮）的論述中提到，『第三禪以下沒有像這樣的快樂以及無間舍（指不間斷的舍受）』。第三禪以下仍然有快樂的體驗，這種快樂的本質是喜悅，使身心感到舒適愉悅。在第三禪中，使內心感到舒適愉悅也被稱為樂，因為這種快樂已經達到了極致。所以說下層境界沒有這樣的快樂。在下層境界的修行中，雖然也有舍受，但沒有特別明顯地被提及，而且是有間斷的，不是無間斷的舍受，所以說沒有。並非說有間斷的舍受也算作沒有舍受。
在解釋第四禪（第四靜慮）的論述中提到，『此外，因為這裡對治的種類和力量相似，所以省略了對樂斷對治的詳細說明，只說了對治所產生的樂斷』。這裡所說的舍念正知，是指能夠進行對治的方法。第三禪的快樂，是指被對治的對象。經典中只說了被斷除的快樂，沒有說能夠斷除快樂的舍念正知，是因為在第三禪中已經明確說明了舍念等能夠對治的方法，與這第四禪中能夠對治的方法相似，所以稱為種類相似。名稱和本質相似，所以說種類相似。都能斷除煩惱，這兩個地方相似，所以說力量相似，因此省略了詳細的說明。這是解釋經典中沒有詳細說明第四禪能夠進行對治的原因。
論述中說，『由於即刻對此進行反覆修習，所以能夠捨棄，使之不再脫離第三禪（第三靜慮），第三禪的境界中存在殊勝的快樂，因此說由於樂斷』。這裡所說的第三禪的快樂，束縛著修行者，使他們無法脫離第三禪，無法獲得更高的第四禪。現在通過反覆修習舍念等，能夠捨棄這種禪定的快樂。
論述中說，『由於這個因緣，無論是先前斷除的還是現在斷除的，總合起來說成是樂斷苦斷，先前憂喜已經消失』。樂斷指的是現在斷除的。其餘的受根指的是先前斷除的。所以在下文的覆治中說，『乃至進入初禪（初靜慮）時，憂受消失』。這裡如同之前第十一卷所說，『為什麼苦根在初禪中說沒有斷除呢？』因為苦根比較粗重。
【English Translation】 English version: Because the application of effort (referring to the effort made to achieve a certain goal) has reached the ultimate intention (referring to focus and determination), this is different from the first Dhyana (first meditative absorption). The first Dhyana is called 'born of detachment', while this is called 'born of Samadhi (concentration)'. The first Dhyana refers to the state of initially breaking free from the bonds of the desire realm, so it is called 'born of detachment'. This refers to the state after having already attained Samadhi, so it is called 'born of Samadhi'.
In the commentary explaining the third Dhyana (third meditative absorption), it is mentioned that 'below the third Dhyana, there is no such joy and uninterrupted equanimity (referring to uninterrupted feeling of equanimity)'. Below the third Dhyana, there is still the experience of joy, and the essence of this joy is delight, making the body and mind feel comfortable and pleasant. In the third Dhyana, making the mind feel comfortable and pleasant is also called joy, because this joy has reached its peak. Therefore, it is said that the lower realms do not have such joy. In the practice of the lower realms, although there is also equanimity, it is not specifically and clearly mentioned, and it is intermittent, not uninterrupted equanimity, so it is said that there is none. It is not that intermittent equanimity is also considered as not having equanimity.
In the commentary explaining the fourth Dhyana (fourth meditative absorption), it is mentioned that 'Furthermore, because the types and strengths of the antidotes here are similar, the detailed explanation of the antidote to the abandonment of joy is omitted, and only the abandonment of joy produced by the antidote is mentioned'. The equanimity, mindfulness, and clear comprehension mentioned here refer to the methods that can be used as antidotes. The joy of the third Dhyana refers to the object being counteracted. The sutras only mention the joy that is being abandoned, and do not mention the equanimity, mindfulness, and clear comprehension that can abandon joy, because it has already been clearly explained in the third Dhyana that equanimity and other methods can be used as antidotes, and these are similar to the methods that can be used as antidotes in this fourth Dhyana, so they are called similar in type. The name and essence are similar, so it is said that they are similar in type. Both can eliminate afflictions, and these two places are similar, so it is said that the strengths are similar, therefore the detailed explanation is omitted. This is the explanation for why the sutras do not explain in detail the reason why the fourth Dhyana can be used as an antidote.
The commentary says, 'Because of immediately and repeatedly practicing this, one is able to abandon it, preventing it from escaping the third Dhyana (third meditative absorption), and there is supreme joy in the realm of the third Dhyana, therefore it is said that it is due to the abandonment of joy'. The joy of the third Dhyana mentioned here binds practitioners, preventing them from escaping the third Dhyana and preventing them from attaining the higher fourth Dhyana. Now, by repeatedly practicing equanimity, mindfulness, etc., one is able to abandon this joy of Samadhi.
The commentary says, 'Because of this cause, whether it is what was abandoned earlier or what is abandoned now, it is collectively referred to as the abandonment of joy and the abandonment of suffering, and the previous sorrow and joy have disappeared'. The abandonment of joy refers to what is abandoned now. The remaining roots of feeling refer to what was abandoned earlier. Therefore, in the subsequent refutation, it is said, 'Even when entering the first Dhyana (first meditative absorption), sorrow disappears'. Here, as mentioned in the previous eleventh volume, 'Why is it said that the root of suffering has not been abandoned in the first Dhyana?' Because the root of suffering is relatively coarse.
重猶未斷故。若身在地獄可爾。何緣生在初靜慮者苦根未斷而不現行。由其助伴相對憂根所攝。諸苦彼已斷故。但彼粗重。而未能斷。若初禪中苦根斷者。是則行者。入初二靜慮。受所作位差別應無。由二俱有喜及樂故。應無差別。但以粗重而未斷故。說有差別。而經中說由出諸受定有差別 問曰。但以尋伺斷不斷。豈不得差別。何故要須斷苦根。而說有差別。義曰。尋伺望喜樂非相障故。不得為斷尋伺說喜差別。其初禪喜有苦根故。未說勝利。第二禪喜已斷苦故。其喜凈勝。若以有無尋伺而說差別。有無之法無量不同。其禪可別。今反難。樂喜受應無差別。以苦根同喜樂等是受相障故。若不以斷苦根。為初二禪喜別。初二禪喜樂等受。應無差別。前初禪時已斷苦故。此斷粗重。其種子不說斷。羅漢由有。
論解虛空無邊處中。云所有于彼種種聚中差別想轉謂飲食瓶衣垂莊嚴具。乃至山林等想於是一切不作意轉等者。此據身在欲界。依虛空處遣色想時。于欲界色境。亦遣故說舍園等。非身生色界。欲入虛空。而有此想。
論云當知此中依于近分乃至未入上根本定唯緣虛空若得根本緣虛空亦得自地所有諸蘊又近分中亦緣下地所有諸蘊者。述云。第四禪以上其第九解脫道。第七作意。唯在根本定中。其初得解
【現代漢語翻譯】 現代漢語譯本：因為苦的隨眠（anusaya，煩惱的潛在傾向）還沒有完全斷除。如果身處地獄，這還說得過去。但為什麼生在初禪（prathama-dhyana，色界的第一禪定）的人，苦根（duhkha-mula，苦的根源）沒有斷除卻不顯現呢？這是因為有助伴（sahaya，輔助條件）相對，被憂根（daurmanasya-mula，憂的根源）所攝持。他們已經斷除了各種苦，但只是斷除了粗重的苦，而未能斷除根本的苦。如果初禪中苦根已經斷除，那麼修行者進入初禪和二禪（dvitiya-dhyana，色界的第二禪定）時，所感受的差別應該不存在，因為兩者都有喜（priti，喜悅）和樂（sukha，快樂）。應該沒有差別，只是因為粗重還沒有斷除，所以說有差別。而經中說，由於出離各種感受，禪定才有差別。問：僅僅以尋（vitarka，粗略的思考）和伺（vicara，細緻的思考）的斷除與否，難道不能產生差別嗎？為什麼一定要斷除苦根，才說有差別呢？答：尋伺對於喜樂來說，不是相互障礙的，所以不能因為斷除尋伺而說喜有差別。初禪的喜有苦根存在，所以沒有說殊勝的利益。二禪的喜已經斷除了苦根，所以喜是清凈殊勝的。如果以有無尋伺來說差別，那麼有無的法有無數種不同，禪定可以有區別。現在反過來問，樂和喜的感受應該沒有差別，因為苦根相同，喜樂等是感受的相互障礙。如果不以斷除苦根作為初禪和二禪喜的差別，那麼初禪和二禪的喜樂等感受，應該沒有差別。因為前一剎那的初禪已經斷除了苦，這裡斷除的是粗重，其種子（bija，潛在的種子）沒有說斷除。阿羅漢（arhat，已證悟者）仍然有苦的種子。 論中解釋空無邊處（akasnantyayatan，四空定之一）時說，『所有對於彼處種種聚集中的差別想轉變，比如飲食、瓶子、衣服、垂飾莊嚴具，乃至山林等的想法，對於這一切不作意轉變』等。這是根據身在欲界（kama-dhatu，眾生居住的最低一層世界），依靠虛空處（akasnantyayatan，空無邊處定）遣除色想（rupa-samjna，對物質形態的認知）時，對於欲界的色境，也遣除了，所以說捨棄園林等。不是身已生在空無邊處，想要進入虛空，而有這些想法。 論中說，『應當知道，這裡依靠近分定（upacara-samadhi，接近根本定的禪定），乃至未進入上根本定（rupa-dhatu，色界根本定），只是緣于虛空。如果得到根本定，緣于虛空，也能得到自地所有諸蘊（skandha，構成個體的五種要素，即色、受、想、行、識）。又在近分定中，也能緣于下地所有諸蘊。』述記說，第四禪（caturtha-dhyana，色界的第四禪定）以上，其第九解脫道（vimoksa-marga，通往解脫的道路），第七作意（manaskara，心理活動），只在根本定中。最初得到解脫道。
【English Translation】 English version: Because the anusaya (latent tendencies of afflictions) of suffering has not yet been completely severed. If one is in the lower realms, that would be understandable. But why is it that someone born in the first dhyana (prathama-dhyana, the first meditative absorption in the form realm), whose root of suffering (duhkha-mula, the root of suffering) has not been severed, does not manifest it? This is because there are relative assisting conditions (sahaya, auxiliary conditions), and they are governed by the root of sorrow (daurmanasya-mula, the root of sorrow). They have already severed various sufferings, but only the coarse sufferings have been severed, and the fundamental suffering has not been severed. If the root of suffering has been severed in the first dhyana, then there should be no difference in what the practitioner experiences when entering the first and second dhyanas (dvitiya-dhyana, the second meditative absorption in the form realm), because both have joy (priti, joy) and happiness (sukha, happiness). There should be no difference, but because the coarse suffering has not been severed, it is said that there is a difference. And the sutras say that there is a difference in dhyana due to the abandonment of various feelings. Question: Can't the difference be produced merely by whether or not vitarka (gross thought) and vicara (subtle thought) are severed? Why is it necessary to sever the root of suffering in order to say that there is a difference? Answer: Vitarka and vicara are not mutually obstructive to joy and happiness, so one cannot say that there is a difference in joy because vitarka and vicara have been severed. The joy of the first dhyana has the root of suffering present, so it is not said to have superior benefits. The joy of the second dhyana has already severed the root of suffering, so the joy is pure and superior. If one speaks of difference based on the presence or absence of vitarka and vicara, then there are countless different dharmas that exist or do not exist, and the dhyanas can be distinguished. Now, conversely, the feelings of happiness and joy should have no difference, because the root of suffering is the same, and joy, happiness, etc., are mutually obstructive feelings. If the difference between the joy of the first and second dhyanas is not based on severing the root of suffering, then the feelings of joy, happiness, etc., in the first and second dhyanas should have no difference. Because the suffering has already been severed in the first moment of the first dhyana, what is severed here is the coarse suffering, and it is not said that the seed (bija, potential seed) has been severed. Arhats (arhat, enlightened beings) still have the seed of suffering. The commentary explaining the sphere of infinite space (akasnantyayatan, one of the four formless attainments) says, 'All transformations of differentiated thoughts regarding the various aggregates in that sphere, such as thoughts of food, bottles, clothing, hanging ornaments, and even mountains and forests, are transformed into non-attention to all of these.' This is based on being in the desire realm (kama-dhatu, the lowest realm where beings reside), and when relying on the sphere of infinite space (akasnantyayatan, the attainment of infinite space) to eliminate the perception of form (rupa-samjna, the perception of material form), the objects of the desire realm are also eliminated, so it is said that gardens, etc., are abandoned. It is not that one is already born in the sphere of infinite space and wants to enter space, and then has these thoughts. The commentary says, 'It should be known that here, relying on the preparatory concentration (upacara-samadhi, concentration approaching the fundamental concentration), and not yet having entered the fundamental concentration of the higher realms (rupa-dhatu, fundamental concentration of the form realm), one only focuses on space. If one attains the fundamental concentration, focusing on space, one can also attain all the skandhas (skandha, the five aggregates that constitute an individual, namely form, feeling, perception, mental formations, and consciousness) of one's own realm. Also, in the preparatory concentration, one can focus on all the skandhas of the lower realms.' The commentary states that for the fourth dhyana (caturtha-dhyana, the fourth meditative absorption in the form realm) and above, the ninth path of liberation (vimoksa-marga, the path to liberation), the seventh mental activity (manaskara, mental activity), is only in the fundamental concentration. The initial attainment of the path of liberation.
脫道。此一剎那時。唯緣自地諸蘊。第二剎那心者。得緣上下地蘊。今約最初一剎那解脫道說故。言亦緣自地諸蘊。若近分定前九無間道。但緣下地生厭故。故言亦緣下地所有諸蘊。其前八解脫道。亦緣上下地諸蘊。今約無間道說故。言亦緣下地諸蘊。而唯不遮近分根本。但緣上下及自地諸蘊。于近分定八解脫道。不說論九無間故。言緣下蘊。于根本定。說初一剎那。隱立第二剎那以去故。言亦緣自地蘊故。論文中。不言唯緣自地蘊等。而言亦緣。此無間解脫道。如前初禪中解。若與顯揚對法第二卷相違。如彼有太師解。
論解有頂中有三。初正明欲趣上定。厭無所有處。而為棄想。即始從複次。乃至便能棄捨無所有處想以來。是第二釋非想非非想名。就中有二。初解非有想。二解非無想。始從由是因緣先入無所有處定時以下。至謂或有所有想或無所有想以來。明非有想。識處以下。是有所有想。無所有處是無所有想。是故說言非有想。即非有所有想及無所有想也。今有頂中。非有前二想也。非有想中。有二非有想訖。今非無想中。亦非二無想故 就第二大段中。第二次明非無想。無想有二。一無想定。二滅盡定。此二定心皆滅盡。今有頂不然。故言非無想。即非二無想定也。其有頂中有微細想故。第三明其有
【現代漢語翻譯】 現代漢語譯本： 脫道：在此一剎那（ksana，極短的時間單位）時，只能緣于自身所處的地的諸蘊（skandha，構成存在的要素，如色、受、想、行、識）。第二個剎那的心，可以緣于上方和下方的地的蘊。現在是就最初一剎那的解脫道來說，所以說也緣于自身所處的地的諸蘊。如果是近分定（upacarasamadhi，接近根本定的禪定）之前的九個無間道（anantarya-marga，直接通往解脫的道路），只是緣于下地而生厭離。所以說也緣于下地所有的諸蘊。其前八個解脫道，也緣于上方和下方的地的諸蘊。現在是就無間道來說，所以說也緣于下地的諸蘊。而唯獨不遮止近分根本（mula，根本定）。只是緣于上方、下方和自身所處的地的諸蘊。對於近分定的八個解脫道，不說論九個無間道，所以說緣于下蘊。對於根本定，說最初一剎那，隱藏地建立第二個剎那以後，所以說也緣于自身所處的地的蘊。論文中，不說唯獨緣于自身所處的地的蘊等等，而是說也緣于。此無間解脫道，如前面初禪中解釋的那樣。如果與《顯揚對法》（Xianyang Duifa）第二卷相違背，就像那裡有太師解釋的那樣。
論述解釋有頂天（Akanistha，色界頂層天）中有三種情況。首先是明確說明想要趣向更高的禪定，厭離無所有處（akincanyayatana，四空定之一），而爲了捨棄想（samjna，認知）。也就是從『複次』開始，直到『便能棄捨無所有處想』為止。這是第二種解釋『非想非非想』（Naivasamjnanasamjnayatana，既非有想也非無想處）的名稱。其中有兩點：首先解釋『非有想』，其次解釋『非無想』。從『由是因緣先入無所有處定時』以下，到『謂或有所有想或無所有想』為止，說明『非有想』。識處（vijnanayatana，識無邊處）以下，是有所有想。無所有處是無所有想。所以說『非有想』，也就是非有所有想以及無所有想。現在有頂天中，沒有前面的兩種想。非有想中，已經有了兩種非有想。現在非無想中，也沒有兩種無想，所以就第二大段中，第二次說明『非無想』。無想有兩種：一是無想定（Asamjnasamadhi，無想的禪定），二是滅盡定（nirodhasamapatti，斷滅一切感受和認知的禪定）。這兩種禪定的心都滅盡了。現在有頂天不是這樣，所以說『非無想』，也就是非兩種無想定。其有頂天中有微細的想，所以第三說明其有。
【English Translation】 English version: The path of liberation: At this one ksana (an extremely short unit of time), it can only be related to the skandhas (aggregates of existence, such as form, feeling, perception, volition, and consciousness) of its own plane. The mind in the second ksana can be related to the skandhas of the upper and lower planes. Now, we are discussing the path of liberation in the initial ksana, so it is said that it is also related to the skandhas of its own plane. If it is the nine anantarya-margas (paths leading directly to liberation) before the upacarasamadhi (access concentration), it only generates aversion to the lower plane. Therefore, it is said that it is also related to all the skandhas of the lower plane. The previous eight paths of liberation are also related to the skandhas of the upper and lower planes. Now, we are discussing the anantarya-marga, so it is said that it is also related to the skandhas of the lower plane. However, it does not preclude the mula (fundamental concentration) of the upacarasamadhi. It is only related to the skandhas of the upper, lower, and its own plane. For the eight paths of liberation in the upacarasamadhi, the nine anantarya-margas are not discussed, so it is said that it is related to the lower skandhas. For the mula, the initial ksana is mentioned, and the second ksana onwards is implicitly established, so it is said that it is also related to the skandhas of its own plane. In the text, it is not said that it is only related to the skandhas of its own plane, but rather that it is also related to them. This anantarya-marga is explained as in the previous first dhyana. If it contradicts the second volume of the Xianyang Duifa, it is like the explanation given by the great master there.
The treatise explains that there are three situations in Akanistha (the highest heaven in the Form Realm). First, it clearly states the intention to proceed to a higher samadhi, to be averse to akincanyayatana (the sphere of nothingness, one of the four formless realms), and to abandon samjna (perception). That is, starting from 'Furthermore,' until 'one can abandon the perception of the sphere of nothingness.' This is the second explanation of the name 'Naivasamjnanasamjnayatana' (the sphere of neither perception nor non-perception). There are two points: first, explaining 'neither perception,' and second, explaining 'neither non-perception.' From 'Due to this cause, one first enters the samadhi of the sphere of nothingness' onwards, until 'it is said that there is either perception of something or perception of nothing,' it explains 'neither perception.' The vijnanayatana (the sphere of infinite consciousness) and below are perceptions of something. The sphere of nothingness is the perception of nothing. Therefore, it is said 'neither perception,' which is neither the perception of something nor the perception of nothing. Now, in Akanistha, there are no previous two perceptions. In 'neither perception,' there are already two 'neither perceptions.' Now, in 'neither non-perception,' there are also no two 'non-perceptions,' so in the second major section, the second time it explains 'neither non-perception.' There are two types of non-perception: one is Asamjnasamadhi (the samadhi of non-perception), and the other is nirodasamapatti (the cessation of perception and feeling). The minds in these two samadhis are extinguished. Now, Akanistha is not like this, so it is said 'neither non-perception,' which is neither of the two Asamjnasamadhis. In Akanistha, there are subtle perceptions, so the third explanation is that it has.
頂時。超下無所有處等。及自處近分。而入根本。謂即於此處起勝解時以下是。
論。解二無心定中。云如是有學已離無所有貪等者。此據斷惑得證。如對法第九卷抄會。寂靜住等。彼抄廣解。余處文。言唯欲界初起滅定者。此約緣教。若初學時必依欲界。后初起時色界亦得。如第三果人。先欲界時未得此定。生色界已方得此定。即得初起。然由先於欲界初聞此教後於色界方生。
論解五通中。死生智通。亦得是天眼相應慧。以緣現在死後事時。亦是死生通。用眼識觀也。
論云妒羅綿者。謂野蠶蟲繭名妒羅綿。
論解十二想中。前五想是修神境通法。餘四次第修一一通法。修神境通中。第四身心府修者。即身心俱可變化也。若變即身業。若化即變化心。
論第五解勝解想中。云遠作近解者。謂促長為短 近作遠解者。延短令長 粗細相解。是變形質 地水相作。是變四大。此中但說色聲二變化。不論余塵。如佛地論廣解。
論云于梵世諸四大種一分造色自在迴轉者。一分造色。謂色聲二種。故言一分。不迴轉觸及五根等故。唯外境故言一分。又隨定所變唯二反。一分不能轉變梵世一切。故言一分。
論解修天耳通法中。云或廣長處者。一市買處。一戲兒處。名廣長處。
【現代漢語翻譯】 現代漢語譯本： 頂時：超越了無所有處等，以及自身所處的近分定，而進入根本定。意思是說，就在此處生起殊勝的理解時，以下所說的內容就是指這個情況。 論：解釋二無心定中說，『像這樣有學之人已經遠離了無所有貪等』。這是根據斷除迷惑而得到證悟來說的。如《對法》第九卷的抄會所說，寂靜住等。那裡的抄會對此有廣泛的解釋。其他地方的文字說，『只有欲界最初生起滅盡定的人』，這是就所緣的教法而言的。如果初學者，必定要依靠欲界。後來最初生起滅盡定時，在色界也可以。比如三果聖人，先前在欲界時沒有得到此定，生到色界后才得到此定，這就是得到了最初的生起。然而這是由於先前在欲界最初聽聞此教法，後來才在色界產生。 論：解釋五神通中，死生智通，也可以是與天眼相應的智慧。因為緣于現在死亡之後的事情時，也是死生智通。用眼識來觀察。 論：說『妒羅綿』，是指野蠶蟲的繭，名稱叫做妒羅綿。 論：解釋十二想中，前五想是修習神境通的方法。其餘四想依次修習一一神通的方法。修習神境通中，第四個『身心自在修』，就是指身心都可以變化。如果是『變』，就是身體的業。如果是『化』，就是變化心。 論：第五個解釋勝解想中，說『遠作近解』，是指把長的縮短。『近作遠解』，是指把短的延長。『粗細相解』，是改變形質。『地水相作』，是改變四大。這裡只說了色、聲兩種變化，沒有說其餘的塵。如《佛地論》廣為解釋。 論：說『在梵世諸四大種的一分造色自在迴轉』，一分造色，是指色、聲兩種。所以說是一分。不迴轉觸及五根等。因為只是外境，所以說是一分。又隨著禪定的力量所變化的只有兩種，不能轉變梵世的一切，所以說是一分。 論：解釋修習天耳通的方法中，說『或者廣長處』，一個是市場買賣的地方，一個是兒童遊戲的地方，叫做廣長處。
【English Translation】 English version: 'Top Time': Surpassing the state of 'Nothing Whatsoever' (Wú Suǒ Yǒu Chù, the Sphere of No-Thingness) and others, as well as the 'Near-Concentration' (Jìn Fēn) of one's own realm, and entering the 'Fundamental Concentration' (Gēnběn). This means that when a superior understanding arises right here, what follows refers to this situation. Treatise: Explaining the 'Two No-Mind Concentrations' (Èr Wú Xīn Dìng) states, 'Like this, a learner (Yǒu Xué) has already departed from the greed for 'Nothing Whatsoever' (Wú Suǒ Yǒu Tān) and so on.' This is based on the attainment of realization through the severing of delusions. As the 'Collected Notes on Abhidharma' (Duì Fǎ) Volume 9 says, 'Peaceful Abiding' (Jìjìng Zhù) and so on. That collection provides an extensive explanation. Other texts say, 'Only those who initially arise from the 'Cessation Attainment' (Miè Dìng) in the Desire Realm (Yù Jiè).' This refers to the object of teaching (Yuán Jiào). If one is a beginner, they must rely on the Desire Realm. Later, when initially arising, it is also possible in the Form Realm (Sè Jiè). For example, a 'Third Fruit' (Sān Guǒ) saint, who had not attained this concentration in the Desire Realm, only attained it after being born in the Form Realm. This is considered the initial arising. However, this is because they initially heard this teaching in the Desire Realm and were later born in the Form Realm. Treatise: Explaining the 'Five Supernormal Powers' (Wǔ Shéntōng), the 'Supernormal Power of Knowing Death and Rebirth' (Sǐ Shēng Zhì Tōng) can also be the wisdom corresponding to the 'Divine Eye' (Tiān Yǎn). Because when contemplating matters after death in the present, it is also the 'Supernormal Power of Knowing Death and Rebirth'. It uses eye consciousness (Yǎnshì) to observe. Treatise: Says 'Duó Luó Mián' (妒羅綿), refers to the cocoon of a wild silkworm, named 'Duó Luó Mián'. Treatise: Explaining the 'Twelve Conceptions' (Shí'èr Xiǎng), the first five conceptions are methods for cultivating the 'Supernormal Power of Magical Transformation' (Shénjìng Tōng). The remaining four conceptions are methods for cultivating each supernormal power in sequence. In cultivating the 'Supernormal Power of Magical Transformation', the fourth, 'Cultivating Freedom of Body and Mind' (Shēn Xīn Zìzài Xiū), refers to the ability to transform both body and mind. If it is 'transformation' (Biàn), it is the karma of the body. If it is 'metamorphosis' (Huà), it is the transformation of the mind. Treatise: The fifth explanation of the 'Conception of Superior Understanding' (Shèngjiě Xiǎng) says, 'Making the distant understood as near' means shortening what is long. 'Making the near understood as distant' means lengthening what is short. 'Understanding coarse and fine aspects' is transforming form and substance. 'Making earth and water aspects' is transforming the four great elements (Sì Dà). Here, only the two transformations of color and sound are mentioned, not the remaining dusts. As the 'Treatise on the Buddha-Land' (Fó Dì Lùn) extensively explains. Treatise: Says, 'In the Brahma World (Fàn Shì), one part of the four great elements (Sì Dà Zhǒng) freely transforms into created matter (Zào Sè).' 'One part of created matter' refers to the two types of color and sound. Therefore, it is said to be one part. It does not transform touch and the five roots (Wǔ Gēn) and so on. Because it is only an external realm, it is said to be one part. Also, the changes are only two types depending on the power of concentration, and one part cannot transform everything in the Brahma World, so it is said to be one part. Treatise: Explaining the method of cultivating the 'Supernormal Power of the Divine Ear' (Tiān'ěr Tōng) says, 'Or a broad and long place.' One is a marketplace for buying and selling, and one is a place where children play, called a broad and long place.
又處廣長大故。眾亦無量。意取眾多。初禪天名梵者。梵是凈義。初離欲故故得凈名。第二禪名光者。初離尋伺故得光名。第三禪得凈名者。以得勝樂故勝樂名凈也。第四禪凡聖共居三天。初無雲得名。余隨福增為名。五那含天名。
論解無色界中。云隨行天眾同分中者。無色界無別受報處。隨行三品即受此報故。言隨行天。
論云然住所作有其差別者。謂住三品所作之業有其別也。
第三十四卷
論云解諦各四行已。如是名爲了相作意者。此中以七作意。制有無學已來。了相勝解在見道前。即了相在五停總別相念處。勝解下文在四善根。遠離已去在見道以上。遠離在見道十六心以來。觀察在修道乃至金剛以前。所有觀察或斷未斷。所有修習是觀察作意。金剛以來。乃至斷非想八品諸惑。皆名攝樂。即修道中所有無間道皆是也。加行究竟在金剛心。究竟之果在無學。今欲明見道前故。云如是名爲了相作意。此如下解諸位中次第論自解。勘之即知。
論云如七日經廣說者。即劫經是以說七日事故。名曰七日經。
論解八種變異因緣中。第七風所鼓燥者。謂大風飄扇濕衣濕地稼穡叢林干。𣌑枯槁者。謂有濕衣。或時濕地。或稼穡等為大風扇之。令干𣌑枯槁也。𣌑(初急反)如世云。
【現代漢語翻譯】 現代漢語譯本：又處於廣闊巨大的地方。眾生也無量無邊，意指數量眾多。初禪天被稱為梵天（Brahmā，清凈之義），因為最初遠離慾望，所以得到清凈之名。第二禪被稱為光天，因為最初遠離尋伺（粗略和細微的思考），所以得到光明之名。第三禪得到凈天之名，因為獲得殊勝的快樂，所以殊勝的快樂被稱為清凈。第四禪是凡夫和聖人共同居住的三天。最初的無雲天因此得名，其餘的隨著福報的增加而得名。還有五那含天（Anāgāmin，不還者）的名字。
論中解釋無中，說『隨著行天眾同分中』，意思是無沒有別的受報之處，隨著行三品就接受這種果報，所以說『隨著行天』。
論中說『然而住所作有其差別』，意思是說住在三品中的眾生所作的業有差別。
第三十四卷
論中說『解釋諦各四行已，如此名爲了相作意』，這裡用七種作意，制約有學和無學以來。了相勝解在見道之前，也就是了相在五停心觀、總相念處和別相念處。勝解在下文的四善根。遠離從見道以上開始。遠離從見道十六心以來。觀察在修道乃至金剛喻定之前，所有觀察或斷未斷，所有修習都是觀察作意。金剛喻定以來，乃至斷除非想非非想處天的八品諸惑，都稱為攝樂，也就是修道中所有的無間道。加行究竟在金剛心。究竟的果在無學。現在想要說明見道之前的情況，所以說『如此名爲了相作意』。這以下解釋各個位次中，按照次第，論自己會解釋，仔細研究就知道。
論中說『如七日經廣說』，就是劫經，因為說了七日的事情，所以叫做七日經。
論中解釋八種變異因緣中，第七種『風所鼓燥』，是指大風吹動潮濕的衣服、潮濕的地面、莊稼和樹林，使之乾燥。『𣌑枯槁』，是指有潮濕的衣服，或者潮濕的地面，或者莊稼等被大風吹動，使之乾燥枯槁。𣌑(初急反)如世云。
【English Translation】 English version: Moreover, they dwell in vast and immense places. The beings are also immeasurable, implying a great number. The first Dhyāna heaven is called Brahmā (meaning purity), because it initially departs from desire, hence obtaining the name of purity. The second Dhyāna is called the Heaven of Light, because it initially departs from vitarka and vicāra (coarse and subtle thought), hence obtaining the name of light. The third Dhyāna obtains the name of the Pure Heaven, because it attains supreme bliss, hence supreme bliss is called purity. The fourth Dhyāna is where ordinary beings and sages co-exist in three heavens. The initial Anabhraka (cloudless) heaven gets its name from this, and the rest are named according to the increase of merit. There are also the names of the five Anāgāmin (non-returner) heavens.
In the commentary on the Avyākṛta, it says, 'Among those who follow the heavenly hosts,' meaning that the Avyākṛta has no other place to receive retribution. Those who follow the three grades receive this retribution, hence it is said, 'those who follow the heavens.'
The commentary says, 'However, there are differences in the dwellings and actions,' meaning that the actions performed by beings dwelling in the three grades are different.
Volume Thirty-Four
The commentary says, 'Having explained the four aspects of each Truth, this is called the 'perception-of-characteristics' attention.' Here, seven types of attention are used to restrain those in the stages of learning and those beyond learning. The 'perception-of-characteristics' adhimoksha (decidedness) is before the Path of Seeing, that is, the 'perception-of-characteristics' is in the five foundations of mindfulness, general and specific. Adhimoksha is in the four roots of goodness mentioned below. 'Separation' starts from the Path of Seeing and above. 'Separation' is from the sixteen moments of the Path of Seeing onwards. 'Observation' is in the Path of Cultivation up to the Vajropama-samādhi (diamond-like concentration), all observations, whether severed or not severed, all practices are 'observation' attention. From the Vajropama-samādhi onwards, up to severing the eight categories of afflictions of the Neither-perception-nor-non-perception heaven, all are called 'gathering delight,' which is all the anantarya-marga (immediate path) in the Path of Cultivation. The culmination of exertion is in the Vajra-like mind. The ultimate result is in the stage of no-more-learning. Now, wanting to explain the situation before the Path of Seeing, it is said, 'This is called the 'perception-of-characteristics' attention.' The following explanations of each position, in order, the commentary itself will explain, study it carefully and you will know.
The commentary says, 'As explained extensively in the Seven Days Sutra,' which is the Kalpa Sutra, because it speaks of the events of seven days, it is called the Seven Days Sutra.
In the commentary explaining the eight causes of change, the seventh, 'dried by the wind,' refers to the great wind blowing on wet clothes, wet ground, crops, and forests, causing them to dry. '𣌑 withered,' refers to wet clothes, or wet ground, or crops, etc., being blown by the great wind, causing them to dry and wither. 𣌑 (pronounced chū jí fǎn) as the world says.
此極即干𣌑之也。
論解十五種所作變異。第八寒熱變異中雲。言干語者。謂熱故言語時干。如世人云。干語濕變也。
論云謂由觸對順樂受觸領樂觸緣所生樂時自能了別樂受分位者。今且舉樂觸。未舉苦等故。故言謂由觸對順樂受觸。即簡苦等受也。領樂觸緣所生樂時者。樂觸緣即境。能生樂觸者是。今意言領順樂觸境。所生樂時能自了知。是樂受分位也。
論解十六種變異性中末。云前之六種是所攝受事後之十種是身資具事六種是所攝受事者。謂一地事。二園事。三山事。四水事。五作業事。六庫藏事。十種身資具事者。一飲事。二食事。三乘事。四衣事。五嚴具事。六舞歌樂等事。七香鬘事。八資具事。九明闇事。十男女事。若依前列名中。飲食各是一事。今解中飲食合作一。所以合一種。
論云即由如是現見增上作意力故觀察變異無常性已。此牒結前乃至應正比度等以來。明諸色等。諸大滅壞易知。剎那生滅難知。以微細故。今將欲辨。先發論端。云何比度以下。乃至是故諸行必定應有剎那生滅已來。明由有小微細生滅故。得有大變異生滅。非見小生滅等。而知有大生滅等義。從彼彼眾緣和合有故下。至生已不待滅壞因緣。自然滅壞已來。明釋伏難。云滅有因緣。謂伏難云。不知生
【現代漢語翻譯】 現代漢語譯本： 此『極』（最高的、最終的）即是『干𣌑』（具體含義不明）之義。
《論》解釋十五種所作變異。第八寒熱變異中說：『言干語者』，是指因為發熱的緣故，說話時口乾。如同世人所說，『干語』是『濕變』所致。
《論》中說，由於接觸到順應樂受的觸，領受樂觸的因緣所產生的快樂時，自己能夠清楚地辨別樂受的各個部分。現在只舉例說明樂觸，沒有舉例說明苦觸等。所以說『由於接觸到順應樂受的觸』，就是爲了區分苦觸等感受。『領樂觸緣所生樂時者』，『樂觸緣』指的是境界，能夠產生樂觸。現在的意思是說，領受順應樂觸的境界，所產生的快樂時，能夠自己了知，這是樂受的各個部分。
《論》解釋十六種變異性中的最後部分，說：『前面的六種是所攝受的事物，後面的十種是身資具的事物。』六種是所攝受的事物，指的是：一、土地事；二、園林事；三、山嶽事；四、水流事；五、作業事；六、庫藏事。十種身資具的事物，指的是：一、飲用事；二、食用事；三、乘坐事；四、衣物事；五、裝飾品事；六、舞蹈歌樂等事；七、香鬘事；八、資財器具事；九、光明黑暗事；十、男女事。如果按照前面列舉的名目，飲食各自是一件事，現在解釋中飲食合為一件事。所以合併爲一種。
《論》中說：『即由於像這樣現見增上作意的力量，觀察變異的無常性之後。』這裡承接前面的內容，直到『應該正確地比量』等，來說明諸色等。諸大種的滅壞容易知道，剎那生滅難以知道，因為非常微細的緣故。現在將要辨析，先提出論點，『云何比度』以下，直到『是故諸行必定應有剎那生滅』，來說明由於有小的微細的生滅，才會有大的變異生滅。不是見到小的生滅等，就知道有大的生滅等的含義。從『彼彼眾緣和合有故』以下，到『生已不待滅壞因緣，自然滅壞』，來說明解釋伏難。說滅有因緣，是說爲了消除伏難，說不知道生。
【English Translation】 English version: This 'ultimate' (highest, final) is the meaning of 'gan𣌑' (specific meaning unclear).
The Treatise explains fifteen kinds of produced variations. The eighth, on cold and heat variations, says: 'Speaking of 'dry speech',' refers to dryness of the mouth when speaking due to fever. As people say, 'dry speech' is caused by 'wet transformation'.
The Treatise says that when one experiences pleasure arising from contact with agreeable sensations and the conditions for experiencing pleasant sensations, one can clearly distinguish the various aspects of that pleasure. Here, only pleasant sensations are mentioned, not unpleasant sensations, etc. Therefore, 'due to contact with agreeable sensations' distinguishes it from unpleasant sensations, etc. 'Experiencing pleasant sensations arising from conditions' means that the 'conditions for pleasant sensations' refer to the environment that can produce pleasant sensations. The current meaning is that when experiencing pleasure arising from an environment conducive to pleasant sensations, one can know for oneself that these are the various aspects of pleasant sensations.
The Treatise explains the last part of the sixteen kinds of variations, saying: 'The first six are the things to be accepted, and the last ten are the things for the body's resources.' The six things to be accepted refer to: 1. land matters; 2. garden matters; 3. mountain matters; 4. water matters; 5. work matters; 6. treasury matters. The ten things for the body's resources refer to: 1. drinking matters; 2. eating matters; 3. riding matters; 4. clothing matters; 5. adornment matters; 6. dancing, singing, music, and other matters; 7. garland matters; 8. resource matters; 9. light and darkness matters; 10. male and female matters. If according to the previously listed items, drinking and eating are each one matter, now in the explanation, drinking and eating are combined into one matter. Therefore, they are combined into one type.
The Treatise says: 'That is, due to the power of directly seeing and increasing intentionality, after observing the impermanence of variations.' This connects to the previous content, up to 'should be correctly inferred,' etc., to explain the various forms, etc. The destruction of the great elements is easy to know, but the momentary arising and ceasing is difficult to know because it is very subtle. Now, intending to analyze, first put forward the argument, 'How to infer' below, up to 'Therefore, all phenomena must have momentary arising and ceasing,' to explain that because there is small, subtle arising and ceasing, there will be large variations of arising and ceasing. It is not that seeing small arising and ceasing, etc., one knows that there is large arising and ceasing, etc. From 'Because of the combination of various causes and conditions' below, to 'Having arisen, without waiting for the causes and conditions of destruction, it naturally ceases,' to explain the explanation of the hidden difficulty. Saying that cessation has causes and conditions is to eliminate the hidden difficulty, saying that one does not know arising.
滅俱有因緣已不。今通云。此法由眾緣和合故有生。生即有因緣。不待因緣而自滅壞。即滅法無因緣也。
論從如是所有變異因緣能令諸行下。至非彼一切全不生起以來。明釋伏難。伏難云。如日炙青葉令黃。此青葉豈不由日故令青不現。即日為青壞緣也。今釋之云。日能變青為黃。如是汝何言日為變異因緣乎。此日即后黃色生之因緣。非前青色壞之因緣。所以者何。由世人前青色滅已現見有後黃色生。此黃與青不相似。可得此黃生是有。故知日與黃生為緣。非青滅為緣。若日炙青壞已后黃不生。可日與青滅為緣滅。有緣生后黃即有生。明日與后黃生為緣。非青壞為緣非彼一切令不可得。若青滅已一切后法全不可得。即日與青壞為緣也。此即反解。
論云或有諸行既滅壞已。乃至余影全亦不可得已來。是外人難。若此滅已有餘法生。可如前解。若此法滅已無餘法生。是即將如何。如煎水時末後無水。火燒世間時。末後無灰燼。火煎水。煎水火。即與所煎水盡。為緣等。故知滅法得有因緣。
論云彼亦因緣後後展轉。乃至作如是事以來。論主解。今解云。此同前解煎水之火。但有與後後生法為緣。末後無水時不由火今無水。今無水勢力自無。令火於後生法無緣故。故今滅法亦無因緣。今助難曰。即日
【現代漢語翻譯】 現代漢語譯本：
問：滅去也需要因緣嗎？
答：現在統一回答說，這種法由於眾多因緣和合而產生。產生即是有因緣。不需要因緣而自行滅壞，即滅法沒有因緣。 論：從『如是所有變異因緣能令諸行』下，到『非彼一切全不生起』以來，是用來解釋之前的疑問。之前的疑問是：比如太陽照射青色的葉子使其變黃，難道這青色的葉子不是因為太陽的緣故才使青色不顯現嗎？那麼太陽就是青色壞滅的因緣。現在解釋說：太陽能使青色變為黃色，這樣你怎麼說太陽是變異的因緣呢？這太陽是後來黃色產生的因緣，不是之前青色壞滅的因緣。為什麼呢？因為世人看見之前的青色滅去後，現在有後來的黃色產生。這黃色與青色不相似，可以知道這黃色的產生是有原因的。所以知道太陽與黃色產生是因緣，不是與青色滅去是因緣，不是使那一切完全不能產生。如果青色滅去後，一切後來的法完全不能產生，那麼太陽與青色壞滅才是因緣。這即是反過來解釋。 論：『或有諸行既滅壞已，乃至余影全亦不可得』以來，是外人的疑問。如果這滅去後有其餘的法產生，可以像之前的解釋。如果這法滅去後沒有其餘的法產生，這又將如何解釋呢？比如煎水的時候最後沒有水，火燒世間的時候，最後沒有灰燼。火煎水，煎水火，即與所煎的水一同消失，作為因緣等。所以知道滅法可以有因緣。 論：『彼亦因緣後後展轉，乃至作如是事』以來，是論主的解釋。現在解釋說：這如同之前解釋的煎水之火，只是與後後產生的法作為因緣。最後沒有水的時候不是因為火現在沒有水。現在沒有水的勢力是它自己沒有了，使火對於後來的產生法沒有因緣的緣故。所以現在滅法也沒有因緣。現在幫助提問說：即太陽。
【English Translation】 English version:
Question: Does cessation also require conditions?
Answer: Now, generally speaking, this dharma arises due to the aggregation of numerous conditions. Arising implies having conditions. It ceases and decays on its own without relying on conditions, meaning the cessation of dharma has no conditions. Treatise: From 'Such conditions of change can cause all phenomena' down to 'Not all of them arise at all,' it is used to explain the previous doubts. The previous doubt is: For example, the sun shines on a green leaf and turns it yellow. Isn't it because of the sun that the green color of this green leaf is no longer visible? Then the sun is the condition for the destruction of the green color. Now the explanation is: The sun can change green to yellow, so how can you say that the sun is a condition of change? This sun is the condition for the subsequent yellow color to arise, not the condition for the previous green color to be destroyed. Why? Because people see that after the previous green color disappears, there is now a subsequent yellow color arising. This yellow color is not similar to the green color, and it can be known that the arising of this yellow color has a cause. Therefore, it is known that the sun is the condition for the yellow color to arise, not the condition for the green color to be destroyed, not causing all of them to be completely unable to arise. If, after the green color disappears, all subsequent dharmas cannot arise at all, then the sun and the destruction of the green color are the conditions. This is the reverse explanation. Treatise: 'Or some phenomena have already ceased and decayed, and even the remaining shadows are completely unattainable' is the doubt of outsiders. If other dharmas arise after this cessation, it can be explained like the previous explanation. If no other dharmas arise after this dharma ceases, how will this be explained? For example, when boiling water, there is no water left at the end, and when fire burns the world, there are no ashes left at the end. Fire boils water, and the water boils the fire, that is, it disappears together with the water being boiled, as conditions, etc. Therefore, it is known that the cessation of dharma can have conditions. Treatise: 'They are also conditions that are transferred from one to another, and even do such things' is the explanation of the treatise master. Now the explanation is: This is like the fire boiling water explained earlier, but it is only a condition for the dharmas that arise later. When there is no water at the end, it is not because the fire has no water now. The power of not having water now is its own, causing the fire to have no conditions for the subsequent arising dharmas. Therefore, the cessation of dharma now has no conditions. Now help to ask: That is the sun.
與彼黃生為緣。亦與前青滅為緣。豈不得耶。答曰不然。若一因緣能生滅。生滅相違。故相違之緣云何是一。若能生緣是一。所生之法應不相違。亦應是一。又若滅法有因緣者。因緣能有法。所有即是滅。滅為因緣有因緣。即能生是則因緣生生。何關生滅。故知滅法任運而滅。
論難自在為因中。云若唯用彼自在為緣是則諸行與彼自在俱應本有何須臾生者。此難意言。若自在是本有。亦有自在時。即有諸行。諸行既與自在同時。故知諸行亦是本有。若是本有。即是常住。不應名行。以彼義中行非本有故。他既見是難已便更立云。自在自是本有。諸行在後方生。故次論云。若言先有自在等。論主見此轉宗。便更逐難云。若行自在後方生。是則諸行非唯自在生。更用別緣故。故次論云是別諸行不唯自在為緣生起等。若用自在為緣。自在有時有諸行故。即俱應本有。若后諸行方生。是則由祈願故。后諸行方發。若諸行用欲祈願為因。何故唯自在為因。故次論云。若言自在隨其所欲功用祈願等。既縱以欲為因。更論須徴破。故次論云。若爾此欲為有因耶等。假設欲有因。即用自在為因者。自在本有故。欲亦應本有。有自在時即有欲故。如前諸行破。故次論云若言有因如即用自在等。設欲用自在為因。既破已后更有餘因。
【現代漢語翻譯】 現代漢語譯本 與那黃生（指由黃色產生的現象）為緣，也與之前的青滅（指青色消滅的現象）為緣，難道不可以嗎？回答說：『不是這樣的。』如果一個因緣既能產生又能消滅，那麼生和滅是相互違背的。既然相互違背，怎麼能說它們是同一個因緣呢？如果能產生事物的因緣是同一個，那麼所產生的事物也應該不相互違背，也應該是一個。而且，如果滅法有因緣，因緣就能產生法，所產生的就是滅。滅作為因緣，卻又產生因緣，這豈不是因緣生因緣？這與生滅有什麼關係呢？所以要知道，滅法是自然而然地消滅的。
在《論難自在為因》中，有人說：『如果僅僅用那自在（Iśvara，指一種神或絕對的自我）作為因緣，那麼所有的諸行（saṃskāra，指有為法）與那自在應該同時本有，為什麼還需要須臾（片刻）產生呢？』這個難點的意思是說，如果自在是本來就有的，那麼在有自在的時候，就應該有諸行。諸行既然與自在同時存在，那麼就可以知道諸行也是本來就有的。如果是本來就有的，那就是常住不變的，不應該被稱為『行』。因為在他們的理論中，行不是本來就有的。對方既然看到了這個難點，就改變說法，說：『自在自身是本來就有的，諸行是在之後才產生的。』所以接下來辯論說：『如果說先有自在等等。』論主（指中觀論的作者）看到對方改變了觀點，就進一步追問：『如果行在自在之後才產生，那麼行就不僅僅是由自在產生的，還需要其他的因緣。』所以接下來辯論說：『這是其他的諸行，不僅僅是由自在作為因緣而生起的等等。』如果用自在作為因緣，自在存在的時候就有諸行，那麼就應該同時本有。如果之後諸行才產生，那就是由於祈願的緣故，之後諸行才發生。如果諸行用慾望祈願作為原因，為什麼僅僅說自在是原因呢？所以接下來辯論說：『如果說自在隨著他的慾望功用祈願等等。』既然已經允許用慾望作為原因，就更需要進一步地分析和駁斥。所以接下來辯論說：『如果是這樣，那麼這個慾望是有原因的嗎？等等。』假設慾望有原因，並且用自在作為原因，那麼自在是本來就有的，慾望也應該本來就有的。在有自在的時候，就應該有慾望，就像前面駁斥諸行一樣。所以接下來辯論說：『如果說有原因，比如就用自在等等。』即使假設慾望用自在作為原因，既然已經被駁斥了，那麼就一定還有其他的原因。
【English Translation】 English version Is it not possible that the 'yellow arising' (referring to phenomena arising from the color yellow) is a condition, and also the previous 'blue ceasing' (referring to the phenomenon of blue ceasing) is a condition? The answer is: 'It is not so.' If a single condition could both produce and destroy, then arising and ceasing are contradictory. Since they are contradictory, how can they be the same condition? If the condition that produces things is the same, then the things produced should also not be contradictory and should also be one. Moreover, if cessation has a condition, the condition can produce a dharma (phenomenon), and what is produced is cessation. Cessation, as a condition, then produces a condition, which means a condition produces a condition. What does this have to do with arising and ceasing? Therefore, know that cessation occurs naturally.
In the 'Debate on Īśvara (a god or absolute self) as the Cause,' someone says: 'If only that Īśvara is used as a condition, then all saṃskāras (conditioned phenomena) should be co-existent with that Īśvara from the beginning. Why is there a need for momentary arising?' The meaning of this difficulty is that if Īśvara is originally existent, then when Īśvara exists, there should be saṃskāras. Since saṃskāras exist simultaneously with Īśvara, it can be known that saṃskāras are also originally existent. If they are originally existent, then they are permanent and unchanging, and should not be called 'saṃskāras.' Because in their theory, saṃskāras are not originally existent. Since the other party saw this difficulty, they changed their statement, saying: 'Īśvara itself is originally existent, and saṃskāras arise later.' Therefore, the next argument says: 'If you say that Īśvara exists first, etc.' The author (of the Mūlamadhyamakakārikā) saw that the other party had changed their view and further questioned: 'If saṃskāras arise after Īśvara, then saṃskāras are not only produced by Īśvara, but also require other conditions.' Therefore, the next argument says: 'These are other saṃskāras, not only arising from Īśvara as a condition, etc.' If Īśvara is used as a condition, and when Īśvara exists, there are saṃskāras, then they should be co-existent from the beginning. If saṃskāras arise later, then it is because of aspiration that saṃskāras arise later. If saṃskāras use desire and aspiration as the cause, why only say that Īśvara is the cause? Therefore, the next argument says: 'If you say that Īśvara follows his desires, functions, aspirations, etc.' Since it has already been allowed that desire is a cause, it is even more necessary to further analyze and refute it. Therefore, the next argument says: 'If so, does this desire have a cause? etc.' Assuming that desire has a cause, and using Īśvara as the cause, then Īśvara is originally existent, and desire should also be originally existent. When Īśvara exists, there should be desire, just like the previous refutation of saṃskāras. Therefore, the next argument says: 'If you say there is a cause, such as using Īśvara, etc.' Even if it is assumed that desire uses Īśvara as a cause, since it has already been refuted, then there must be other causes.
非用自在為因。若爾欲別有因者。如前諸行別用欲功用祈願為因。今言複用欲功用祈願。離自在外別法為因。是則諸行別有因生。何須妄計無用自在。故論次云若言此欲更有餘因等。
論云如是略由三種增上作意力故。乃至比度作意力故者。如前卷初引經說無常性。令生凈信。即是此中凈信作意增上力故。如前說八種因緣。十五種十六種變異等。皆是現見。即是此中第二現見作意增上力故。如次前以比度滅皆因緣等中生滅剎那。可是此中比度作意增上力故。皆是此中三種作意也。
論云於前所舉能隨順修無常五行已辨變異滅壞二行雲何復由別離行故觀無常性者。卷初云由十種行悟入苦諦。苦下四行中。前五種行中。悟入無常。此五行中初變異行。即前所明八種因緣。十五種十六種等變異是。第二滅壞行。即前所明比度有剎那生滅等是滅行故。言已辨二行。今第三云何復由別離行故觀無常性。
論解內別離行中。云先為他主非奴非使能自受用等。乃至彼於後時退失主性非奴使性轉得他奴及所使性等者。此意如一人先為主時非奴非使。后時轉失主性非奴使性。轉得其他奴性及所使性。自在為之。如改官等人是。
論解法性行故觀無常性中。云謂即所有變異無常等者。此中意。如現在樂受。正受樂
【現代漢語翻譯】 現代漢語譯本： 如果說『非用自在（Ishvara，指一種神或絕對主宰）為因』，那麼如果想要另外設立原因，就像前面所說的諸行，分別以『欲』、『功用』、『祈願』作為原因。現在說再次使用『欲』、『功用』、『祈願』，在自在之外，以其他法作為原因，那麼這些諸行就有了另外的原因產生，又何必虛妄地認為無用的自在呢？所以論中接著說：『如果說這個『欲』還有其他原因等等』。
論中說：『像這樣，大概由於三種增上作意的力量』，乃至『比度作意的力量』。就像前面卷首引經所說，無常的性質，使人生起凈信，這就是這裡凈信作意增上的力量。就像前面所說的八種因緣，十五種、十六種變異等等，都是現見，這就是這裡第二種現見作意增上的力量。就像前面依次用比度滅皆因緣等等中生滅剎那，這就是這裡比度作意增上的力量，都是這裡的三種作意。
論中說：『對於前面所舉的能夠隨順修習無常的五行，已經辨明了變異、滅壞二行，為什麼還要由別離行來觀察無常性呢？』卷首說：『由十種行悟入苦諦』，苦下四行中，前五種行中，悟入無常。這五行中，最初的變異行，就是前面所說的八種因緣，十五種、十六種等等變異。第二滅壞行，就是前面所說的比度有剎那生滅等等是滅行。說已經辨明了二行，現在第三個問題是，為什麼還要由別離行來觀察無常性。
論解釋內別離行中說：『先是自己的主人，不是奴隸也不是僕人，能夠自己受用等等，乃至他在後來退失了主人的身份，失去了非奴隸非僕人的身份，轉而成為他人的奴隸以及被使喚的僕人等等』。這個意思是說，比如一個人先前是主人，不是奴隸也不是僕人，後來轉變失去了主人的身份，失去了非奴隸非僕人的身份，轉而得到了其他人的奴隸身份以及被使喚的僕人身份，這是自在所為，就像改換官職的人一樣。
論解釋法性行來觀察無常性中說：『就是所有變異無常等等』。這裡的意思是，比如現在的樂受，正在感受快樂。
【English Translation】 English version: If it is said that 'non-Ishvara (a god or absolute sovereign) is the cause,' then if one wants to establish another cause, like the aforementioned actions, using 'desire,' 'effort,' and 'prayer' as causes respectively. Now it is said that again using 'desire,' 'effort,' and 'prayer,' besides Ishvara, using other dharmas as causes, then these actions would have another cause arising. Why then falsely assume a useless Ishvara? Therefore, the treatise continues, 'If it is said that this 'desire' has other causes, etc.'
The treatise says, 'Like this, roughly due to the power of three kinds of enhanced attention,' up to 'the power of comparative attention.' Just like the beginning of the previous volume quoting the sutra saying the nature of impermanence causes pure faith to arise, this is the power of enhanced pure faith attention here. Just like the previously mentioned eight kinds of conditions, fifteen kinds, sixteen kinds of variations, etc., are all directly seen, this is the power of enhanced second direct seeing attention here. Just like previously using comparison to infer that extinction is all due to conditions, etc., in the moment of arising and ceasing, this is the power of enhanced comparative attention here, all of which are the three kinds of attention here.
The treatise says, 'Regarding the previously mentioned five practices that can accord with cultivating impermanence, the two practices of variation and destruction have already been explained. Why then observe impermanence through the practice of separation?' The beginning of the volume says, 'Enlightenment to suffering through ten practices,' in the four practices under suffering, in the first five practices, enlightenment to impermanence. Among these five practices, the initial practice of variation is the previously mentioned eight kinds of conditions, fifteen kinds, sixteen kinds of variations, etc. The second practice of destruction is the previously mentioned comparison to infer that there is momentary arising and ceasing, etc., which is the practice of destruction. Having said that the two practices have already been explained, now the third question is, why then observe impermanence through the practice of separation?
The treatise explains the internal practice of separation, saying, 'First being one's own master, not a slave nor a servant, able to enjoy oneself, etc., until later losing the status of master, losing the status of neither slave nor servant, and instead becoming another's slave and a servant to be ordered around, etc.' The meaning of this is, for example, a person who was previously a master, not a slave nor a servant, later transforms and loses the status of master, loses the status of neither slave nor servant, and instead obtains the status of another's slave and a servant to be ordered around. This is done by Ishvara, just like people who are reassigned to different official positions.
The treatise explains observing impermanence through the practice of the nature of dharmas, saying, 'That is, all variations, impermanence, etc.' The meaning here is, for example, the present feeling of pleasure, currently experiencing pleasure.
時。未變異無常。以變異等前三種無常行故。觀今樂受于現在時。雖未無常法性。于當來世。必當此三種無常故。如是通達。如是樂受于當來世必定無常。現世雖未無常法性。當來無常故。
論云合會無常。云即以前三種無常。觀現在法。與此三種無常和合故。名合會無常。即前樂受。于現在世。流入此三無常也。
論云如是由證成道理及修增上故於無常性得決定已等者。證成道理有三。一聖言量證成。即卷初云。列十行。后如是十行依證成道理能正觀察此中且依至教量理如世尊云。乃至略解內外二無常已。云如是且依至教量理修觀行者凈信增上作意力故等以來。是至教量。至教量中明內外二事。有十六種十五種八種因緣等。是第二現量。第二即卻解十六種訖。下云即由如是現見增上作意力故。觀察變異無常性已。彼諸行等以下。明比量證成。此三即是此中證成道理。及修增上故者。即解至教等道理。次下云凈信增上作意力故或由現見增上作意力故或由如是比度作意力故等是。此中及修增上故。彼解至教量等。下一一別觀此。作意即修增上也。
論云從此無間趣入苦行作是思惟如是諸行皆是無常等。乃至如是且由不可愛行趣入苦行等者。準下文云。于能隨順苦受諸行及苦受中。由不可愛行。趣入苦
【現代漢語翻譯】 現代漢語譯本：
當時，（樂受）尚未變異，是無常的。因為變異等前三種無常行（指變異、衰老、死亡）的緣故，觀察現在的樂受，即使在現在時，還沒有無常的法性，但在未來的世，必定會經歷這三種無常。像這樣通達，樂受在未來世必定是無常的。現世雖然還沒有無常的法性，但未來會是無常的。 論中說『合會無常』，『合會』就是指前面的三種無常。觀察現在的法，與這三種無常和合的緣故，名為合會無常。也就是指前面的樂受，在現在世，流入這三種無常之中。 論中說『像這樣由驗證道理及修習增上的緣故，對於無常性得到決定』等等。驗證道理有三種：一是聖言量（Āgama-pramāṇa）驗證，也就是卷首所說：列出十行，後面這十行依據驗證道理能夠正確觀察，其中且依據至教量理，如世尊所說，乃至略微解釋內外兩種無常之後，說像這樣且依據至教量理，修觀行的人，由於凈信增上作意力的緣故等等。這是至教量。至教量中說明內外二事，有十六種、十五種、八種因緣等等。二是現量（Pratyakṣa-pramāṇa），也就是解釋十六種之後，下面說由於像這樣現見增上作意力的緣故，觀察變異無常性之後，那些行等等。三是比量（Anumāṇa-pramāṇa）驗證。這三種就是此處的驗證道理。以及修習增上的緣故，也就是解釋至教等道理。其次下面說凈信增上作意力的緣故，或者由於現見增上作意力的緣故，或者由於像這樣比度作意力的緣故等等。此處以及修習增上的緣故，就是解釋至教量等等。下面一一分別觀察這些，作意就是修習增上。 論中說『從此無間趣入苦行，作這樣的思惟，像這樣的諸行都是無常等等。』乃至『像這樣且由不可愛行趣入苦行』等等。依照下文所說，對於能夠隨順苦受的諸行以及苦受中，由不可愛行，趣入苦。
【English Translation】 English version:
At that time, (the feeling of pleasure) had not yet changed, it was impermanent. Because of the three kinds of impermanent processes (referring to change, aging, and death), observe the present feeling of pleasure. Even in the present moment, it does not yet have the nature of impermanence, but in the future, it will inevitably experience these three kinds of impermanence. Understanding it in this way, the feeling of pleasure will definitely be impermanent in the future. Although it does not yet have the nature of impermanence in the present, it will be impermanent in the future. The treatise says 'Association is impermanent.' 'Association' refers to the three kinds of impermanence mentioned earlier. Observing the present dharma, because it is associated with these three kinds of impermanence, it is called 'association is impermanent.' That is, the feeling of pleasure mentioned earlier flows into these three kinds of impermanence in the present. The treatise says 'In this way, because of the verification of reason and the increase of cultivation, one obtains certainty about impermanence,' and so on. There are three kinds of verification of reason: first, verification by scriptural authority (Āgama-pramāṇa), which is what was said at the beginning of the chapter: listing ten lines, and these ten lines can be correctly observed based on the verification of reason. Among them, based on the authority of the teachings, as the World Honored One said, and after briefly explaining the two kinds of impermanence, internal and external, it says that in this way, based on the authority of the teachings, those who cultivate contemplation, due to the increasing power of pure faith and attention, and so on. This is scriptural authority. Scriptural authority explains the two things, internal and external, with sixteen kinds, fifteen kinds, eight kinds of causes and conditions, and so on. Second, direct perception (Pratyakṣa-pramāṇa), which is after explaining the sixteen kinds, and then it says that due to the increasing power of direct perception, after observing the impermanence of change, those processes, and so on. Third, verification by inference (Anumāṇa-pramāṇa). These three are the verification of reason here. And because of the increase of cultivation, that is, explaining the teachings and so on. Next, it says that because of the increasing power of pure faith and attention, or because of the increasing power of direct perception, or because of the power of inference and attention, and so on. Here, and because of the increase of cultivation, is explaining the teachings and so on. Below, observe these one by one, attention is the increase of cultivation. The treatise says 'From this, one enters the practice of suffering without interruption, thinking in this way, all these processes are impermanent, and so on.' And even 'In this way, one enters the practice of suffering through the practice of unattractiveness,' and so on. According to what is said below, for those processes that accord with the feeling of suffering and in the feeling of suffering, one enters suffering through the practice of unattractiveness.
苦。即以此行趣入三中苦苦也。此不可愛行中。攝前七苦。七苦皆是苦苦。若準對法及余處文。七苦中前五苦是苦苦。次二苦是壞苦。與此文相違者。且釋云。前七苦俱不可愛行。七不可愛中。前五苦是苦苦。今以不可愛行結縛行不安隱行此三行。與三苦相從收故。即相從收。不可愛中雖有壞苦。皆是苦苦門攝。少從多故。二苦俱苦苦也。又以此順生苦受等故。雖七皆是苦苦。所以者何。以次第二明結縛行中。由結縛行趣入壞苦。即于貪愛等結縛處。生貪愛等。招生老病死等純大苦蘊。即七苦順生樂受者是壞苦。故知順生苦受者是苦苦。以順非苦樂受。生舍受是行苦。下結趣入三苦。論文前後不同者。此以性相求隨義便解。又攝義門別。彼論須約三苦攝八苦。故知五是苦苦。此論以三行攝八苦故。不可愛行是前七苦。今以三苦攝三行。故苦苦攝。不可愛行是苦苦。不以苦苦攝不可愛行。所攝七苦為苦苦也。故不相違。攝義門別。下明空無我二行何別。空者空于體。無我無于用。即計有體名有。以空遣之執有用名我。以無我遣之。
論解集諦中。有三複次。初複次中。解因集起緣。云謂了知愛能引苦故說名為因者。且如現在逢一順樂受境。于中起愛。當知即熏愛等成種。此成種時。復令當來生等種子于中增長。此
【現代漢語翻譯】 現代漢語譯本 苦。即以此行趣入三種苦中的苦苦。這不可愛行中，包含了前面的七苦。七苦都是苦苦。如果按照《對法》以及其他地方的說法，七苦中前五苦是苦苦，后二苦是壞苦。與此文說法相違背的地方，解釋為：前七苦都是不可愛行。七種不可愛中，前五苦是苦苦。現在用不可愛行、結縛行、不安隱行這三種行，與三種苦相互收攝，所以是相互收攝。不可愛行中雖然有壞苦，但都屬於苦苦的範疇，因為少數服從多數。兩種苦都是苦苦。又因為這順著產生苦受等等。所以說七苦都是苦苦。為什麼呢？因為接下來第二點說明結縛行中，由結縛行趣入壞苦，即在貪愛等結縛處，產生貪愛等，招致生老病死等純粹的大苦蘊。即七苦順著產生樂受的是壞苦。所以知道順著產生苦受的是苦苦。以順著產生非苦樂受，產生舍受是行苦。下面總結趣入三種苦。論文前後不同的地方，這是以性相求隨義方便解釋。又收攝的意義不同。彼論需要用三種苦收攝八種苦，所以知道五種是苦苦。此論用三種行收攝八種苦，所以不可愛行是前七苦。現在用三種苦收攝三種行，所以苦苦收攝不可愛行是苦苦。不以苦苦收攝不可愛行，所收攝的七苦為苦苦。所以不相違背。收攝的意義不同。下面說明空和無我兩種行有什麼區別。空是空于體性，無我是無于作用。即認為有體性叫做『有』，用空來遣除它；執著于作用叫做『我』，用無我來遣除它。 論述解釋集諦中，有三重解釋。第一重解釋中，解釋因、集起、緣。說『所謂了知愛能引生苦，所以稱之為因』。比如現在遇到一個順應樂受的境界，從中產生愛。應當知道這立即熏習愛等成為種子。這形成種子的時候，又令當來生等的種子在其中增長。這
【English Translation】 English version Suffering. That is, with this practice, one enters into the suffering of suffering among the three types of suffering. This 'unlovable practice' encompasses the previous seven sufferings. All seven sufferings are suffering of suffering (苦苦, kǔ kǔ). If we follow the Abhidharma (對法, Duìfǎ) and other texts, the first five of the seven sufferings are suffering of suffering, and the latter two are suffering of change (壞苦, huài kǔ). Where this text contradicts, it is explained as: the previous seven sufferings are all 'unlovable practice'. Among the seven unlovable aspects, the first five sufferings are suffering of suffering. Now, using these three practices—'unlovable practice', 'binding practice', and 'unstable practice'—they are mutually contained with the three sufferings, hence they are mutually contained. Although there is suffering of change within 'unlovable practice', they all fall under the category of suffering of suffering, because the minority follows the majority. Both types of suffering are suffering of suffering. Moreover, because this sequentially gives rise to suffering sensations, etc. Therefore, it is said that all seven sufferings are suffering of suffering. Why is that? Because the second point below explains that within 'binding practice', one enters into suffering of change through 'binding practice', that is, in places bound by craving, etc., craving, etc., arises, leading to the accumulation of pure great suffering of birth, old age, sickness, and death, etc. That is, the seven sufferings that sequentially give rise to pleasant sensations are suffering of change. Therefore, it is known that those that sequentially give rise to suffering sensations are suffering of suffering. Because sequentially giving rise to neither suffering nor pleasant sensations, giving rise to neutral sensations is suffering of conditioning (行苦, xíng kǔ). Below, it summarizes entering into the three sufferings. Where the treatise differs before and after, this is explained conveniently according to the nature and characteristics. Also, the meaning of containment is different. That treatise needs to use the three sufferings to contain the eight sufferings, so it is known that five are suffering of suffering. This treatise uses the three practices to contain the eight sufferings, so 'unlovable practice' is the previous seven sufferings. Now, using the three sufferings to contain the three practices, therefore suffering of suffering contains 'unlovable practice' as suffering of suffering. It does not use suffering of suffering to contain 'unlovable practice'; the seven sufferings contained are suffering of suffering. Therefore, they are not contradictory. The meaning of containment is different. Below, it explains what the difference is between the two practices of emptiness (空, kōng) and no-self (無我, wú wǒ). Emptiness is empty of substance, no-self is without function. That is, considering there to be substance is called 'existence', which is dispelled by emptiness; clinging to function is called 'self', which is dispelled by no-self. The treatise explains the truth of the origin of suffering (集諦, Jí dì) in three repeated explanations. In the first repeated explanation, it explains cause, accumulation, and condition. It says, 'So-called knowing that craving can lead to suffering, therefore it is called a cause.' For example, now encountering a state that accords with pleasant sensations, craving arises from it. It should be known that this immediately熏習 (xūnxí, perfuming) craving, etc., becoming a seed. When this forms a seed, it also causes the seeds of future birth, etc., to grow within it. This
愛望此生等種子。能引生故。故名為因既引苦已復能招集令其生故說名為集者。即前愛能潤行支等成有。集能生當果。此愛能集他義名集 既引生苦已令彼起故說名為起者。即愛既熏苦種已。能令苦種生生等苦現行。愛能令生等種起現行故名起復于當來諸苦種子能攝受故次第招引諸苦集故說名為緣者。即愛既于當來苦種。能攝受熏增故。能令未來生等苦。次第生起。諸苦集生。說名為緣。此初複次。稍與對法第六卷同。勘之。又約總別不同其因義者。諸愛能愛未來自體名引苦。是總。餘三是別。既引苦已。由愛能令三界五趣果現在前 未來果集故名集。既引集五趣已。愛能隨令一人趣等生現前名生。既一人趣等生現前已。愛能令此人身中。生等諸位次第生現在前名緣。此三即次第別生也。勘彼第六卷同此。第二複次意。即愛支望取支為因。愛支望有支為集。能集諸業故。即愛支令生支現在前名起。即愛支能遠引老死支。現在前名緣。第三複次解意。了知諸惑種。附屬所依本識。知愛隨眠等是當來世後有生因名因。即知愛種子能生當果義名知。因此一種種子。后三種現行名愛。愛復招集後有故名集。此後有愛為緣。復能發起于現在境。起喜貪俱行愛名起。即以此俱行愛為緣。于未來境起彼彼喜樂愛名緣。此中於四種愛中
。不說今愛愛著自身也。又此即四愛第一單名愛。此愛是總愛。相狀難知。今以種子名說。其實通現行。論文雖言總煩惱。意取于愛。此愛能引生未來果故。余為三愛言。此後有愛復能發起愛喜貪俱行愛。喜貪俱行愛者。是緣現境起。俱由此愛緣未來自體愛。未來身故於現在境。亦能生愛故。名俱行愛。由後有愛為因。又以現在與妙境相應起愛故。于未來妙境。亦起彼彼喜愛故。彼彼喜愛。亦由俱行愛為緣也。
論解滅諦四行中。集諦無餘名滅。苦諦無餘名靜。即前二種是第一最勝無上名妙。即前二種是常住出離名離。
論解道諦四行中。于所知滅境。能為作道路。通尋求義。名道路。道路能通所尋求法故。所尋求既通虛妄真實。此所通尋求。是真實非虛妄名如。簡虛妄故。非但能于滅諦真實尋求。亦於四諦門。能如實知。皆能隨轉名行。歷四諦故。行歷四諦。欲何為能出生死。一向能趣涅槃義故名出。出諸塵勞故。
論云彼既如是于其自內既現見諸蘊依諸諦理無倒尋思正觀察已等。乃至皆能永斷究竟出離等者。此中意。以四諦理。觀現此界所見諸蘊。有無常等已。於他方不同分界不現見蘊。皆能以理比度觀察。謂彼他方界等所有有為有漏。遍三界等處。於一切諸蘊種。於一切三世時。皆有如是集
【現代漢語翻譯】 現代漢語譯本：不說現在執愛于自身。而且這也就是四愛中的第一種，名為單名愛。這種愛是總愛，其相狀難以知曉。現在用種子的名稱來說明，實際上也貫通於現行。論文雖然說是總煩惱，但意在取愛。這種愛能夠引生未來的果報。其餘三種愛是：此後有愛，又能發起愛喜貪俱行愛。愛喜貪俱行愛，是緣于現在的境界而生起。都由此愛緣于未來自體愛，因為未來身，所以在現在的境界中，也能生起愛，所以名為俱行愛。由後有愛作為原因。又因為現在與妙境相應而生起愛，所以在未來的妙境中，也會生起種種喜愛，所以種種喜愛，也由俱行愛作為緣。\n\n論述解釋滅諦四行中，集諦無餘名為滅，苦諦無餘名為靜。即前兩種是第一、最勝、無上，名為妙。即前兩種是常住、出離，名為離。\n\n論述解釋道諦四行中，對於所知滅境，能夠作為道路，通達尋求的意義，名為道路。道路能夠通達所尋求的法，所以所尋求既通達虛妄和真實。此所通達尋求，是真實而非虛妄，名為如，簡別虛妄的緣故。不僅能于滅諦真實尋求，也能於四諦之門，能夠如實知曉，都能隨之運轉，名為行，經歷四諦的緣故。行經歷四諦，想要做什麼呢？能夠出生死，一向能夠趨向涅槃的意義，所以名為出，出離各種塵勞的緣故。\n\n論述說：『他既然這樣，對於他自身內部，既然現見諸蘊，依據諸諦理，無倒尋思，正確觀察之後』等等，乃至都能永遠斷除，究竟出離等等。這裡的意思是，用四諦的道理，觀察現在此界所見的諸蘊，有無常等等之後，對於他方不同分界，不現見的蘊，都能用道理來比度觀察。說那他方界等所有有為有漏，遍佈三界等處，對於一切諸蘊種，對於一切三世時，都有如是集 English version: It is not to say that one now loves oneself. Moreover, this is the first of the four loves, called 'single-name love'. This love is a general love, and its characteristics are difficult to know. Now, it is explained using the name of a seed, but it actually pervades the present action. Although the treatise speaks of general afflictions, it intends to take love. This love can give rise to future consequences. The remaining three loves are: subsequent existence love, which can also initiate love accompanied by joy and greed. Love accompanied by joy and greed arises from present circumstances. All of these loves arise from future self-love, because of the future body, so in the present circumstances, love can also arise, so it is called 'concurrent love'. Subsequent existence love is the cause. Also, because the present corresponds to wonderful circumstances and gives rise to love, in the future wonderful circumstances, various kinds of love will also arise, so various kinds of love also take concurrent love as the condition.\n\nIn the discussion explaining the four aspects of cessation truth (滅諦, niè dì), the complete absence of accumulation truth (集諦, jí dì) is called cessation (滅, miè), and the complete absence of suffering truth (苦諦, kǔ dì) is called tranquility (靜, jìng). The former two are the first, most excellent, and unsurpassed, and are called wonderful (妙, miào). The former two are permanent, abiding, and liberating, and are called detachment (離, lí).\n\nIn the discussion explaining the four aspects of the path truth (道諦, dào dì), it can serve as a path to the object of cessation that is known, and it penetrates the meaning of seeking, so it is called path (道路, dào lù). The path can penetrate the dharma that is sought, so what is sought penetrates both illusion and reality. This penetration and seeking is real and not illusory, so it is called 'suchness' (如, rú), distinguishing it from illusion. It can not only truly seek in the cessation truth, but also in the gate of the four truths (四諦, sì dì), it can truly know, and it can all follow accordingly, so it is called practice (行, xíng), because it experiences the four truths. What does the practice of experiencing the four truths want to do? It can give birth to death and always tend towards the meaning of Nirvana (涅槃, niè pán), so it is called 'departure' (出, chū), departing from all defilements.\n\nThe treatise says: 'Since he is like this, with regard to his own interior, since he now sees the aggregates (蘊, yùn), based on the principles of the truths, without inverted thinking, after correct observation,' etc., and even can forever cut off, ultimately liberate, etc. The meaning here is that, using the principles of the four truths, observing the aggregates seen in this present realm, after having impermanence, etc., with regard to the aggregates not seen in other different realms, one can use reason to compare and observe. Saying that all conditioned and defiled things in those other realms, etc., pervading the three realms (三界, sān jiè) and other places, with regard to all kinds of aggregates, with regard to all three periods of time (三世, sān shì), all have such accumulation
【English Translation】 Not to say now love loving self also. Also this is the four loves first single name love. This love is total love. Phase difficult to know. Now to seed name say. In fact, through the current. Although the paper says total trouble. Meaning to take love. This love can lead to future fruit. The rest for three love words. After this there is love can re-initiate love joy greed together line love. Joy greed together line love person. Is the edge of the present environment. All by this love edge future self love. Future body so in the present environment. Also can give birth to love so name together line love. By the after there is love for the cause. Also with the present and wonderful environment corresponding to love. In the future wonderful environment. Also from each other love. Each other love. Also by the together line love for the edge also.\n\nOn the solution of the four lines of the extinction truth. The collection of truth without the rest of the name of extinction. The suffering of truth without the rest of the name of quiet. That is, the first two kinds are the first most victorious supreme name wonderful. That is, the first two kinds are permanent dwelling out of the name of separation.\n\nOn the solution of the four lines of the Tao truth. In the known extinction environment. Can be for the road. Through the meaning of seeking. Name road. The road can pass through the law sought. The sought is through the false and true. This through the search. Is true non-false name such as. Simple false reason. Not only can in the extinction truth real search. Also in the four truth door. Can be such as the real know. All can follow the turn name line. Through the four truth reason. Line through the four truth. Want what for can give birth to death. Always can go to Nirvana meaning so name out. Out of the dust labor reason.\n\nOn the cloud he is so in his own inside both now see the aggregates according to the truth reason without inverted thinking is observing has etc. And even can forever cut off the ultimate departure etc. This in the meaning. With the four truth reason. View now this world see the aggregates. There is impermanence etc. In the other side different boundary does not now see the aggregates. All can with the reason ratio observation. That he other side boundary etc. All there is for there is leakage. Throughout the three worlds etc. In all the aggregates species. In all the three worlds time. All have such collection
能生果法。苦難和合法生老等苦諦。皆隨如是苦無常理。諸法業煩惱等集諦。皆因集生緣性。若此等行。有滅法寂滅安樂是滅諦。彼所有道能斷諸惑。究竟出離生死也。是道諦。是此段文意。觀行者以此方現見。類他方界不現見蘊等也。
論云即是能生法智類智種子依處者。此中意以。由五停總別念處。作此四諦行故。即是后無漏類智種子依處。一有漏為緣能引無漏。故名種子依處。即新熏義。二即五停時。亦能重增無始無漏種。此種居五停位中。亦名了相作意位收。能辨體生初見道法類智故。名法類智種子依處。
論解勝作意中。云如是作意唯緣諦境一向在定者。依此作意中。欲斷我慢處。下文云粗品我慢間無間轉。此勝解作意。由為我慢間無間轉。何故言一向在定。豈不相違。義曰。前明瞭相作意。一善心緣一境時。由為聞思間雜同緣。今勝解起時。一向是善。緣一境時不為聞思間雜。一向在定。簡彼了相。故言一向。據多時在善心一觀語。非無出觀起我慢。及退生余惑等下。欲明伏我慢。論實得我慢故。言間無間轉。今以勝解簡了相故。據長時在觀。非如了相為聞思間不得長時入觀。故言一向。非相違也。
論解無邊際中。云謂生死流轉如是諸法無邊等者。此一段意。明四諦無邊。思文準知
【現代漢語翻譯】 現代漢語譯本： 能生果之法，如苦難和合，生老等苦諦（duhkha satya，苦的真理）。一切都遵循苦是無常的道理。諸法、業、煩惱等集諦（samudaya satya，苦的根源的真理），都是因為聚集而生起的緣起性。如果這些行為，有滅法，寂滅安樂，這就是滅諦（nirodha satya，滅苦的真理）。所有能斷除各種迷惑的道，最終脫離生死輪迴，這就是道諦（marga satya，通往滅苦之道的真理）。這是這段文字的含義。觀行者通過這種方式現見此方世界，類似於他方世界不現見的蘊等。
《論》中說，『即是能生法智類智種子依處』，這裡的含義是，通過五停心觀（pañca sthita citta，五種停止雜念的方法）、總相念處（samanya smriti-upasthana，普遍的念住）和別相念處（vishesha smriti-upasthana，特殊的念住），修習這四諦（catuh arya satya，四聖諦），就是後天無漏類智（anāsrava dharmajñāna，無煩惱的智慧）的種子所依賴之處。一是有漏法（sāsrava dharma，有煩惱的法）作為因緣，能夠引導無漏法（anāsrava dharma，無煩惱的法），所以稱為種子依處，也就是新熏習的含義。二是即使在修習五停心觀時，也能重新增長無始以來的無漏種子。這種子存在於五停心觀的階段中，也屬於了相作意位（lakshana manaskara sthana，專注於事物特徵的心理狀態）所攝，能夠辨別體性，產生初見道法類智（dharmajñāna，對法的智慧），所以稱為法類智種子依處。
《論》解釋勝作意（adhimoksha manaskara，殊勝的作意）中說，『如此作意唯緣諦境，一向在定』。依據這種作意，想要斷除我慢的地方，下文說粗品我慢（sthula māna，粗顯的我慢）間斷或不間斷地生起。這種勝解作意，因為我慢間斷或不間斷地生起，為什麼說『一向在定』，難道不是相互矛盾嗎？解釋說，前面所說的了相作意，一心善念緣於一境時，因為聞思（śruta cintā，聽聞和思考）夾雜，共同緣於一境。現在勝解生起時，一心向善，緣於一境時，不被聞思夾雜，一心在定，是爲了簡別了相作意，所以說『一向』。這是就多數時間在善心一觀而言，並非沒有出觀而生起我慢，以及退轉而生起其他煩惱等情況。下面想要說明的是伏藏我慢，《論》中實際上是得到了我慢，所以說間斷或不間斷地生起。現在用勝解來簡別了相作意，所以說是就長時間在觀而言，不像了相作意那樣因為聞思而不能長時間入觀，所以說『一向』，並非相互矛盾。
《論》解釋無邊際中說，『謂生死流轉如是諸法無邊等』。這一段的意思是，說明四諦是無邊無際的，可以參照文句來理解。
【English Translation】 English version: The law that can produce results, such as the union of suffering and hardship, birth, old age, and other truths of suffering (duhkha satya). Everything follows the principle that suffering is impermanent. The truths of accumulation (samudaya satya), such as all dharmas, karma, and afflictions, arise from the nature of dependent origination due to accumulation. If these actions have cessation, tranquility, and happiness, this is the truth of cessation (nirodha satya). All paths that can cut off various delusions and ultimately escape the cycle of birth and death are the truth of the path (marga satya). This is the meaning of this passage. Practitioners, through this method, directly see this world, similar to the aggregates and so on that are not directly seen in other realms.
The Treatise says, 'It is the place where the seeds of the wisdom of dharma and the wisdom of categories can arise.' The meaning here is that by practicing the Four Noble Truths (catuh arya satya) through the Five Stoppages of Mind (pañca sthita citta), the General Mindfulness (samanya smriti-upasthana), and the Specific Mindfulness (vishesha smriti-upasthana), it is the place where the seeds of the subsequent non-outflow category wisdom (anāsrava dharmajñāna) rely. First, the outflow dharma (sāsrava dharma) as a condition can lead to the non-outflow dharma (anāsrava dharma), so it is called the seed-dependent place, which is the meaning of newly acquired habits. Second, even when practicing the Five Stoppages of Mind, it can also re-increase the beginningless non-outflow seeds. This seed exists in the stage of the Five Stoppages of Mind and is also included in the position of the characteristic-observing intention (lakshana manaskara sthana), which can distinguish the nature and produce the initial wisdom of the path of seeing dharma (dharmajñāna), so it is called the seed-dependent place of the wisdom of dharma categories.
The Treatise explains the Supreme Intention (adhimoksha manaskara) by saying, 'Such intention only focuses on the realm of truth and is always in samadhi.' Based on this intention, where one wants to cut off arrogance, the following text says that coarse arrogance (sthula māna) arises intermittently or uninterruptedly. This supreme understanding intention, because arrogance arises intermittently or uninterruptedly, why is it said to be 'always in samadhi'? Isn't it contradictory? The explanation is that the previously mentioned characteristic-observing intention, when one good thought focuses on one realm, is mixed with hearing and thinking (śruta cintā), and jointly focuses on one realm. Now, when supreme understanding arises, one is wholeheartedly good, and when focusing on one realm, it is not mixed with hearing and thinking, and is wholeheartedly in samadhi, in order to distinguish the characteristic-observing intention, so it is said to be 'always'. This is in terms of most of the time being in good thought and one observation, not that there is no arising of arrogance when exiting samadhi, and regression to arising other afflictions, etc. What is to be explained below is the hidden arrogance. The Treatise actually obtains arrogance, so it is said to arise intermittently or uninterruptedly. Now, supreme understanding is used to distinguish the characteristic-observing intention, so it is said to be in observation for a long time, not like the characteristic-observing intention, which cannot enter observation for a long time because of hearing and thinking, so it is said to be 'always', and it is not contradictory.
The Treatise explains the Boundless by saying, 'That is, the cycle of birth and death is like all dharmas being boundless, etc.' The meaning of this passage is to explain that the Four Noble Truths are boundless, which can be understood by referring to the text.
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論云彼既了知如是我慢是障礙已便能速疾以慧通達棄捨任運隨轉作意制伏一切外所知境趣入作意等者。此隨轉作意。即前我慢。以是內我隨法能入。名隨入作意 趣入作意者。即于生死曾久流轉。當后流轉。乃至無相真如是無相。緣外境而生。名趣入作意。彼行者隨此作意。專精無間觀察聖諦此。觀察心既時滅已。后復生無間。觀察方便流住。前觀察心沒。后觀察心生。以後心緣前心。專精無替。以此義故。粗品我慢無容得生。是此中文意。
論云如是勤修瑜伽行者觀心相續展轉別異新新而生或增或減等者。言行者。作觀行時。唸唸增勝名為或增。若不增勝名為或減。暫時有率爾生。前後既有增減變易。明知無常。即此觀心既入取蘊。明知是苦。無如實計真實是法。但是苦法名為空性。觀心是苦實所計法是苦。觀離第二法故無實。第二妄計實法皆名空。無自在用名無我行也。是此中意。即緣道諦為無常等。約似觀心是道諦故。若據實觀心是苦諦。以有漏故。今約順出世義。又此位中。有無漏義故。說為道諦。若於此義。亦緣道諦為無常等。今于實義故是苦諦。如對法第九卷抄會之。新熏法爾等二。釋解此文。
論解世第一法中。云其心似滅是非實滅者。無分別智寂靜微細。名之為滅。今此似彼
【現代漢語翻譯】 現代漢語譯本： 論中說，當修行者了知『我慢』（認為自己比別人優越的心理）是修行的障礙后，便能迅速地以智慧通達，捨棄這種我慢，並能任運地隨順正法而轉，以『作意』（專注的心）來制伏一切外在所知的境界，從而趣入作意等。這裡所說的『隨轉作意』，就是指前面的我慢。因為內在的『我』隨順於正法而能進入，所以稱為『隨入作意』。『趣入作意』是指對於生死輪迴，曾經長久地流轉，以及未來還將繼續流轉，乃至達到無相真如（沒有表象的真實）。因為無相真如是無相的，所以緣于外境而生起，稱為『趣入作意』。修行者隨順這種作意，專精而無間斷地觀察四聖諦（苦、集、滅、道）。這種觀察的心念，既有時滅去，之後又會無間斷地生起，持續不斷地觀察修行的方便。前一個觀察的心念滅去，后一個觀察的心念生起，以後面的心念緣於前面的心念，專精而沒有間斷。因為這個緣故，粗品的我慢沒有機會產生。這就是這段文字的含義。 論中說，像這樣勤奮修習瑜伽的修行者，觀察心念相續不斷地展轉變化，各不相同，新新生起，或者增長，或者減弱等等。這裡所說的『行者』，在作觀行的時候，每一個念頭都在增長勝進，就稱為『或增』。如果不能增長勝進，就稱為『或減』。有時會突然產生一個念頭。前後既然有增長和減弱的變化，就明顯地知道它是無常的。既然這種觀察的心念進入了取蘊（構成生命的五種要素），就明顯地知道它是苦的。沒有如實地認為它是真實的法，而只是苦法，所以是空性。觀察心念是苦的，所計執的法實際上是苦的。觀察遠離第二種法，所以沒有真實。第二種虛妄計執的實法，都稱為空。沒有自在的作用，所以是無我行。這就是這段文字的含義。即緣于道諦為無常等等，是因為近似地觀察心念是道諦的緣故。如果根據實際情況來觀察，心念是苦諦，因為它是有漏的。現在是順著出世的意義來說的。而且在這個階段中，有無漏的意義，所以說是道諦。如果對於這個意義，也緣于道諦為無常等等。現在是根據實際的意義，所以是苦諦。就像《對法》第九卷所抄錄和會集的。『新熏法爾』等等，解釋這段文字。 論中解釋世第一法時說，『其心似滅是非實滅』，意思是說，無分別智寂靜而微細，稱為滅。現在這種狀態類似於那種滅。
【English Translation】 English version: The treatise states that when a practitioner realizes that 'conceit' (the mentality of considering oneself superior to others) is an obstacle to practice, they can quickly understand with wisdom, abandon this conceit, and naturally follow the Dharma, using 'attention' (focused mind) to subdue all external knowable realms, thereby entering into attention, etc. The 'following attention' mentioned here refers to the aforementioned conceit. Because the inner 'self' follows the Dharma and can enter, it is called 'entering attention'. 'Approaching attention' refers to the cycle of birth and death, having long revolved, and will continue to revolve in the future, even reaching the formless Suchness (reality without appearance). Because formless Suchness is formless, it arises from external realms and is called 'approaching attention'. The practitioner follows this attention, diligently and continuously observing the Four Noble Truths (suffering, its origin, its cessation, and the path). This thought of observation sometimes ceases, and then arises continuously, constantly observing the means of practice. The previous thought of observation ceases, and the next thought of observation arises, with the subsequent thought relying on the previous thought, diligently and without interruption. Because of this, coarse conceit has no chance to arise. This is the meaning of this passage. The treatise states that a practitioner who diligently practices yoga like this observes the continuous transformation of thoughts, each different, newly arising, either increasing or decreasing, etc. The 'practitioner' mentioned here, when practicing observation, each thought is increasing and progressing, which is called 'increasing'. If it cannot increase and progress, it is called 'decreasing'. Sometimes a thought suddenly arises. Since there are changes of increase and decrease before and after, it is clearly known to be impermanent. Since this observation of thought enters the aggregates of clinging (the five elements that constitute life), it is clearly known to be suffering. It is not truly considered a real Dharma, but only a suffering Dharma, so it is emptiness. Observing that thought is suffering, and the Dharma that is clung to is actually suffering. Observing the separation from the second Dharma, so there is no reality. The second falsely clung to real Dharmas are all called emptiness. There is no independent function, so it is the practice of no-self. This is the meaning of this passage. That is, relying on the Noble Truth of the Path as impermanent, etc., is because the approximate observation of thought is the Noble Truth of the Path. If observed according to the actual situation, thought is the Noble Truth of Suffering, because it is defiled. Now it is spoken in accordance with the meaning of transcending the world. Moreover, in this stage, there is the meaning of undefiled, so it is said to be the Noble Truth of the Path. If for this meaning, it also relies on the Noble Truth of the Path as impermanent, etc. Now it is according to the actual meaning, so it is the Noble Truth of Suffering. It is like what is copied and collected in the ninth volume of the Abhidharma. 'Newly perfumed by nature', etc., explain this passage. The treatise explains that in the highest mundane Dharma, 'the mind seems to cease but is not actually ceased', meaning that non-discriminating wisdom is tranquil and subtle, which is called cessation. The current state is similar to that cessation.
。非實彼智故名為似滅。又無分別智滅。觀分別心名為滅。今此似彼名為似滅。又滅定名滅。令心細故。似彼滅定名為似滅 似無所緣而非無緣者。無分別智無影像所緣。今此無相狀。似於彼而有影像故。言似無所緣。又此有境現在前故。非無所緣。心細似無緣。而非無緣。又無分別智。離有分別。遠離諸相。遠離諸惑。今此似彼故。言雖似遠離。而非真遠離。
論解見道中。云從此無間于先所觀諸聖諦理起內作意作意無間隨前次第所觀諸諦若是現見若非現見諸聖諦中如其次第有無分別決定智現見智生者。從前世第一法無間。從前世第一法所觀諸聖諦理。今于真見道門。起內作意。此真見道作意無間。于相見道中。隨前第一法時所觀諸諦。若此二現見。他方不同分界等不現見。諸聖諦中。如苦集等之次第。有無漏無分別決定。不由他引自生疑智現前。以現量證智生。非如見道前即有分別疑。可比度而生。是此中意。又證從世第一法無間。名從此無間。今意欲解真見道難知。越說相見道。卻解所從無間處。即世第一法。今卻成前。謂前所觀諸聖諦理起內作意。即乃世第一法時。此作意無間。隨前次第所觀諸諦。于相見道中。若現見不現見。決定智現見智生。亦是此中意。
論云此永斷故若先已離欲界貪者彼
【現代漢語翻譯】 現代漢語譯本：因為這種智慧並非真正的無分別智，所以稱為『似滅』。此外，無分別智的『滅』是指觀照分別心而使其止息。現在這種狀態類似於那種『滅』，所以稱為『似滅』。另外，滅盡定也稱為『滅』，因為它能使心變得非常微細。類似於滅盡定的狀態，被稱為『似滅』。 『似無所緣而非無緣』是指，無分別智沒有影像作為所緣。現在這種狀態沒有明顯的相狀，類似於無分別智，但實際上仍然有影像存在，所以說『似無所緣』。而且，這種狀態仍然有境界顯現於前，所以並非真的沒有所緣。心變得微細，看起來好像沒有所緣，但實際上並非如此。此外，無分別智遠離有分別的狀態，遠離各種相狀，遠離各種迷惑。現在這種狀態類似於無分別智，所以說雖然看起來像是遠離了這些，但並非真正地遠離。 論中解釋見道時說：『從此無間，于先前所觀的諸聖諦理，生起內在的作意。作意生起后，隨著先前次第所觀的諸諦，無論是現見還是非現見，在諸聖諦中，如其次第地生起無分別的決定智和現見智。』意思是說，從前世的世第一法之後，從前世世第一法所觀的諸聖諦理，現在在真正的見道之門，生起內在的作意。這種真正的見道作意生起后，在相見道中，隨著先前世第一法時所觀的諸諦，如果這些（苦、集）是現見的，其他方、不同分界等是不現見的，在諸聖諦中，如苦、集等的次第，生起無漏、無分別的決定智，這種智慧不是由他人引導，而是自然生起的無疑智，以現量證智生起。不像見道前那樣，有分別的疑，可以通過比度而生起。這是其中的意思。而且，證得是從世第一法之後，所以稱為『從此無間』。現在想要解釋真見道的難懂之處，越過相見道，反而解釋了所從無間之處，也就是世第一法。現在卻成了前面所說的，也就是先前所觀的諸聖諦理生起內在的作意，也就是世第一法時。這種作意生起后，隨著先前次第所觀的諸諦，在相見道中，無論是現見還是不現見，決定智和現見智生起，這也是其中的意思。 論中說：『因為這種（貪慾）被永遠斷除，如果先前已經離開了欲界貪慾的人，那麼……』
【English Translation】 English version: Because this wisdom is not true non-discriminating wisdom, it is called 'similar cessation' (似滅). Furthermore, the 'cessation' of non-discriminating wisdom refers to observing the discriminating mind and causing it to cease. Now, this state is similar to that 'cessation,' so it is called 'similar cessation.' In addition, the cessation attainment (滅定) is also called 'cessation' because it can make the mind very subtle. A state similar to the cessation attainment is called 'similar cessation.' 'Seemingly without an object but not without an object' refers to the fact that non-discriminating wisdom has no images as its object. Now, this state has no obvious characteristics, similar to non-discriminating wisdom, but in reality, there are still images present, so it is said to be 'seemingly without an object.' Moreover, this state still has a realm appearing before it, so it is not truly without an object. The mind becomes subtle, appearing as if there is no object, but in reality, it is not so. Furthermore, non-discriminating wisdom is far from the state of having discriminations, far from various characteristics, and far from various delusions. Now, this state is similar to non-discriminating wisdom, so it is said that although it seems to be far away from these, it is not truly far away. The treatise explains the path of seeing (見道) by saying: 'From this without interval, with respect to the previously observed truths of the noble ones (諸聖諦理), internal attention (作意) arises. After attention arises, following the previous order of the observed truths, whether they are directly seen or not directly seen, in the truths of the noble ones, in their respective order, non-discriminating decisive wisdom (無分別決定智) and directly seeing wisdom (現見智) arise.' This means that from the immediately preceding mundane supreme dharma (世第一法) of the previous life, from the truths of the noble ones observed by the mundane supreme dharma of the previous life, now, at the gate of the true path of seeing, internal attention arises. After this true path of seeing attention arises, in the path of appearance seeing (相見道), following the truths observed at the time of the previous mundane supreme dharma, if these (suffering, origination) are directly seen, and others, such as different realms and boundaries, are not directly seen, in the truths of the noble ones, such as the order of suffering, origination, etc., non-leaking (無漏), non-discriminating decisive wisdom arises. This wisdom is not guided by others, but arises naturally as doubt-free wisdom, with directly perceived wisdom arising. It is not like before the path of seeing, where there is discriminating doubt that can arise through inference. This is the meaning within it. Moreover, attainment is from immediately after the mundane supreme dharma, so it is called 'from this without interval.' Now, wanting to explain the difficult-to-understand aspects of the true path of seeing, bypassing the path of appearance seeing, it instead explains the place from which there is no interval, which is the mundane supreme dharma. Now, it becomes what was said earlier, which is that the previously observed truths of the noble ones give rise to internal attention, which is the time of the mundane supreme dharma. After this attention arises, following the previously observed truths in order, in the path of appearance seeing, whether directly seen or not directly seen, decisive wisdom and directly seeing wisdom arise, which is also the meaning within it. The treatise says: 'Because this (greed) is permanently severed, if someone has previously departed from desire realm greed (欲界貪), then...'
於今時既入如是諦現觀已得不還果彼與前說離欲者相當知無異等。乃至不復還來生此世間者。此中據先用世間道。伏離欲界欲。今入見道時。成不還果。即超越不還之人。今且據離欲界不還不論。乃至先離無所有處人。此廣諍對法第十三卷抄會。前卷未說世間離欲者相 威儀寂靜言說敦肅而無懆動等。今此與彼相似故。言當知無異等。又雖相似少有差別。謂不還人不還生欲界。即于彼入涅槃。世間離欲者不然。故有差別也。
論云由能知智與所知境和合無乖現前觀察故名現觀等。乃至婆羅門等當知亦爾者。入見道證如時。境如無相故。其智亦無相。二無相和合。能緣所緣無相乖違。現前觀察故名現觀。釋現觀名義。如一剎帝利與剎帝利。和合一處無有乖競。以種姓同故。而是一類。亦名現觀。婆羅門等當知亦爾。見道無相能所緣合。無相無乖。故名現觀。
論云此亦獲得眾多相狀謂證如是諦現觀故獲得四智。乃至下具足成就眾多相狀以來。明入見道者。有十二種相狀。謂證如是諦現觀故。此二句通下十二處。獲得四智。謂於一切若行若住諸作意中等。乃至如幻事智。此第一明入見道時得四智。四智者。一唯法智。謂在凡夫時。妄計實我。今入見道除遣實我。但有於法名唯法智。于凡夫時妄計斷常。今入見
【現代漢語翻譯】 現代漢語譯本： 如今這時既然進入了這樣的諦現觀，已經獲得了不還果（Anagami-fruit，不再返回欲界受生的果位），那麼他與前面所說的離欲者（one who is detached from desire）應當被理解為沒有差異等等，乃至不再返回來生於這個世間。這裡是根據先前使用世間道（worldly path），伏斷離欲界（desire realm）的慾望。如今進入見道（path of seeing）時，成就了不還果，即超越了不還之人。現在暫且根據離欲界的不還果來討論，乃至先前已經脫離了無所有處（nothingness realm）的人。《廣諍對法》第十三卷抄會。前卷沒有說世間離欲者的相貌——威儀寂靜，言語敦厚肅穆而沒有急躁激動等等。現在這裡與前面所說的相似，所以說應當理解為沒有差異等等。又雖然相似，但稍微有些差別。所謂不還人不再返回欲界受生，就在那裡進入涅槃（Nirvana）。世間的離欲者不是這樣，所以有差別。 論中說，由於能知之智與所知之境和諧一致，沒有違背，現前觀察，所以叫做現觀等等，乃至婆羅門（Brahmin）等等應當知道也是這樣。進入見道證悟時，境如同無相（without characteristics），所以其智也是無相的。二者無相和諧一致，能緣（perceiver）和所緣（perceived）沒有無相的違背，現前觀察，所以叫做現觀。這是解釋現觀的名稱和意義。如同一位剎帝利（Kshatriya，武士階層）與另一位剎帝利，和諧地處在一起，沒有爭鬥，因為種姓相同，而屬於同一類，也叫做現觀。婆羅門等等應當知道也是這樣。見道無相，能所緣結合，無相無違背，所以叫做現觀。 論中說，此人也獲得了眾多的相狀，所謂證得了這樣的諦現觀，所以獲得了四智，乃至下面具足成就眾多的相狀以來，說明進入見道的人，有十二種相狀。所謂證得了這樣的諦現觀，這兩句話貫通下面的十二處。獲得了四智，所謂對於一切若行若住的各種作意中等等，乃至如幻事智（illusion-like wisdom）。這第一點說明進入見道時得到四智。四智是：一、唯法智（knowledge of the law alone），所謂在凡夫時，妄計有真實的我，現在進入見道，除去了真實的我，只有法，所以叫做唯法智。在凡夫時妄計斷常（eternalism and annihilationism），現在進入見
【English Translation】 English version: Now, having entered such a realization of truth (Satya-abhisamaya) and attained the Anagami-fruit (Anagami-phala, the fruit of non-returning), he should be understood as being no different from the previously mentioned one who is detached from desire (Vitaraga), and so on, even to the point of not returning to be born in this world again. Here, it is based on the prior use of the worldly path (Laukika-marga) to subdue the desires of the desire realm (Kama-dhatu). Now, upon entering the path of seeing (Darshana-marga), the Anagami-fruit is attained, thus transcending the non-returner. Let us now discuss the non-returner of the desire realm, and so on, even the one who has previously detached from the realm of nothingness (Akincanyayatana). This is a compilation from the thirteenth volume of the Extensive Treatise on Disputes (Vigraha-vyavartani). The previous volume did not describe the characteristics of the worldly detached one—dignified and serene demeanor, speech that is earnest and solemn without agitation, and so on. Now, this is similar to that, so it is said that it should be understood as being no different, and so on. Also, although similar, there are slight differences. The non-returner does not return to be born in the desire realm, and enters Nirvana there. The worldly detached one is not like that, so there is a difference. The treatise says, 'Because the knowing wisdom and the known object are in harmony, without contradiction, and are observed directly, it is called realization of truth (Abhisamaya),' and so on, even the Brahmins (Brahmana), and so on, should know that it is also like this. When entering the path of seeing and attaining enlightenment, the object is like being without characteristics (Nirakara), so the wisdom is also without characteristics. The two without characteristics are in harmony, and the perceiver (Grahaka) and the perceived (Grahya) have no contradiction of being without characteristics, and are observed directly, so it is called realization of truth. This explains the name and meaning of realization of truth. Just as one Kshatriya (warrior caste) is in harmony with another Kshatriya, being together in one place without conflict, because they are of the same caste and belong to the same category, it is also called realization of truth. The Brahmins, and so on, should know that it is also like this. The path of seeing is without characteristics, the perceiver and the perceived are combined, without characteristics and without contradiction, so it is called realization of truth. The treatise says, 'This one also obtains many characteristics, namely, because of attaining such a realization of truth, one obtains the four wisdoms,' and so on, down to fully accomplishing many characteristics, explaining that one who enters the path of seeing has twelve characteristics. Namely, because of attaining such a realization of truth, these two sentences connect the following twelve places. One obtains the four wisdoms, namely, in all activities, whether walking or dwelling, in all mental activities, and so on, even like illusion-like wisdom (Maya-upama-jnana). This first point explains that upon entering the path of seeing, one obtains the four wisdoms. The four wisdoms are: 1. Knowledge of the law alone (Dharma-jnana), namely, when one is an ordinary person, one falsely believes in a real self. Now, upon entering the path of seeing, one removes the real self, and there is only the law, so it is called knowledge of the law alone. When one is an ordinary person, one falsely believes in eternalism and annihilationism (Sasvata-uccheda-drsti), now upon entering the path of seeing,
道。離計斷常。即得非斷非常智。此據分別斷見。不論修斷見也。于凡夫時。妄起邪見見取戒取。今入見道。善推求故。觀見諸法。此由如幻事。無如彼三見等所計。即第一相狀。
論云若行境界由失念故。下至速疾除遣以來。第二明失念之時亦速能離。
論云又能畢竟不墮惡趣者。此第三明不生惡趣。惡趣亦得對治道等。
論云終不故思違越所學。乃至傍生亦不害命者。此第四明不犯戒。超十惡過也。
論云終不退轉棄捨所學者。第五明得決定智。故於所學中。必不退轉棄捨所學也。
論云不復能造五無間業者。第六明不造惡業也。
論云定知苦樂非自所作。乃至無因而生。悟諸從緣生法故。遣因中自作等妄計也。此即第七也。
論云終不求請外道為師亦不于彼起福田想者。第八明於三寶所。起決定信故。不信邪師。
論云於他沙門婆羅門等。乃至於諸法中得無所畏者以來。第九明不于沙門婆羅門等。信彼所說。不觀瞻口故。若有顏面。于彼出家受學。此亦不然。唯以法智。見法類智得法。于大師教。生決定信故。于諸法中得無所畏。此如下第九帙中廣解。對法第九卷亦解。
論云終不妄計世瑞吉祥以為清凈者。第十明不妄計。唯知佛為清凈也 世瑞吉祥
【現代漢語翻譯】 現代漢語譯本：
道。遠離計度斷滅和常存的邊見，就能證得非斷非常的智慧。這是針對分別產生的斷見而言，不包括通過修行斷除的見解。在凡夫階段，人們虛妄地產生邪見、見取見（認為錯誤的見解是正確的）和戒禁取見（認為不合理的戒律禁令是解脫之道）。現在進入見道位，通過正確的推求，觀見到諸法的實相，明白一切都如幻象一般，沒有像那三種邪見所執著的實體，這就是第一種相狀。
論中說：『如果行者的境界由於失去正念的緣故』，到『迅速地除遣』為止，這是第二點，說明即使在失唸的時候，也能迅速地遠離（煩惱）。
論中說：『又能畢竟不墮惡趣』，這是第三點，說明不會墮入惡趣。惡趣也能通過對治道等方法來避免。
論中說：『終不故思違越所學，乃至傍生亦不害命』，這是第四點，說明不會犯戒，超越了十惡業的過失。
論中說：『終不退轉棄捨所學』，這是第五點，說明獲得了決定的智慧，因此對於所學的佛法，必定不會退轉或捨棄。
論中說：『不復能造五無間業』，這是第六點，說明不會造作極重的惡業。
論中說：『定知苦樂非自所作，乃至無因而生』，這是因為領悟到諸法都是從因緣而生的，從而破除了在因中自作等虛妄的計度。這是第七點。
論中說：『終不求請外道為師，亦不于彼起福田想』，這是第八點，說明對於三寶（佛、法、僧）生起了堅定的信心，所以不會信仰邪師。
論中說：『於他沙門（出家修行者）婆羅門（古印度祭司）等，乃至於諸法中得無所畏』，這是第九點，說明不會相信其他沙門、婆羅門等所說，不看他們的臉色行事。即使他們有好的外表，也不會因此出家向他們學習，而是唯以法智（對法的智慧）、見法類智（依此類推的智慧）來證得佛法。對於大師（佛陀）的教導，生起堅定的信心，因此對於諸法都能無所畏懼。這一點在下面的第九帙中有詳細解釋，《對法論》第九卷也有解釋。
論中說：『終不妄計世瑞吉祥以為清凈』，這是第十點，說明不會虛妄地執著世間的吉祥徵兆，而只知道佛才是真正的清凈。世瑞吉祥（世間的吉祥徵兆）。 English version:
The path. By abandoning the calculations of annihilation and permanence, one can attain the wisdom of neither annihilation nor permanence. This refers to the annihilation view arising from discrimination, not the view that is abandoned through practice. In the state of ordinary beings, people falsely generate wrong views, clinging to views (believing incorrect views to be correct), and clinging to precepts (believing unreasonable precepts and prohibitions to be the path to liberation). Now, entering the path of seeing, through correct investigation, one observes the true nature of all phenomena, understanding that everything is like an illusion, without the substantiality that the three wrong views cling to. This is the first characteristic.
The treatise says: 'If the practitioner's state is due to loss of mindfulness,' up to 'quickly eliminating it,' this is the second point, explaining that even in moments of forgetfulness, one can quickly distance oneself (from afflictions).
The treatise says: 'And also, ultimately not falling into evil destinies,' this is the third point, explaining that one will not fall into evil destinies. Evil destinies can also be avoided through antidotal paths and other methods.
The treatise says: 'Never intentionally violating what has been learned, and not harming even animals,' this is the fourth point, explaining that one will not break precepts, surpassing the faults of the ten non-virtuous actions.
The treatise says: 'Never regressing or abandoning what has been learned,' this is the fifth point, explaining that one has attained decisive wisdom, and therefore will certainly not regress or abandon the Dharma that has been learned.
The treatise says: 'No longer able to commit the five heinous crimes,' this is the sixth point, explaining that one will not commit extremely heavy evil deeds.
The treatise says: 'Definitely knowing that suffering and happiness are not self-created, nor without cause,' this is because one has realized that all phenomena arise from conditions, thereby dispelling the false calculations of self-creation in the cause, etc. This is the seventh point.
The treatise says: 'Never seeking externalist teachers, nor regarding them as fields of merit,' this is the eighth point, explaining that one has generated firm faith in the Three Jewels (Buddha, Dharma, Sangha), and therefore will not believe in heretical teachers.
The treatise says: 'Towards other 'shramanas' (wandering ascetics) and 'brahmins' (priests in ancient India), and even in all phenomena, attaining fearlessness,' this is the ninth point, explaining that one will not believe what other 'shramanas', 'brahmins', etc., say, and will not act according to their expressions. Even if they have a good appearance, one will not become a monk and learn from them because of it, but will only use Dharma wisdom (wisdom about the Dharma) and the wisdom of inferring Dharma (wisdom of inferring based on Dharma) to realize the Dharma. Towards the teachings of the master (Buddha), one generates firm faith, and therefore can be fearless in all phenomena. This is explained in detail in the ninth fascicle below, and also in the ninth volume of the 'Abhidharma-samuccaya'.
The treatise says: 'Never falsely calculating worldly omens and auspicious signs as purity,' this is the tenth point, explaining that one will not falsely cling to worldly auspicious signs, but only knows that the Buddha is true purity. '世瑞吉祥' (Shì ruì jíxiáng) - Worldly omens and auspicious signs.
【English Translation】 The path. By abandoning the calculations of annihilation and permanence, one can attain the wisdom of neither annihilation nor permanence. This refers to the annihilation view arising from discrimination, not the view that is abandoned through practice. In the state of ordinary beings, people falsely generate wrong views, clinging to views (believing incorrect views to be correct), and clinging to precepts (believing unreasonable precepts and prohibitions to be the path to liberation). Now, entering the path of seeing, through correct investigation, one observes the true nature of all phenomena, understanding that everything is like an illusion, without the substantiality that the three wrong views cling to. This is the first characteristic. The treatise says: 'If the practitioner's state is due to loss of mindfulness,' up to 'quickly eliminating it,' this is the second point, explaining that even in moments of forgetfulness, one can quickly distance oneself (from afflictions). The treatise says: 'And also, ultimately not falling into evil destinies,' this is the third point, explaining that one will not fall into evil destinies. Evil destinies can also be avoided through antidotal paths and other methods. The treatise says: 'Never intentionally violating what has been learned, and not harming even animals,' this is the fourth point, explaining that one will not break precepts, surpassing the faults of the ten non-virtuous actions. The treatise says: 'Never regressing or abandoning what has been learned,' this is the fifth point, explaining that one has attained decisive wisdom, and therefore will certainly not regress or abandon the Dharma that has been learned. The treatise says: 'No longer able to commit the five heinous crimes,' this is the sixth point, explaining that one will not commit extremely heavy evil deeds. The treatise says: 'Definitely knowing that suffering and happiness are not self-created, nor without cause,' this is because one has realized that all phenomena arise from conditions, thereby dispelling the false calculations of self-creation in the cause, etc. This is the seventh point. The treatise says: 'Never seeking externalist teachers, nor regarding them as fields of merit,' this is the eighth point, explaining that one has generated firm faith in the Three Jewels (Buddha, Dharma, Sangha), and therefore will not believe in heretical teachers. The treatise says: 'Towards other 'shramanas' (wandering ascetics) and 'brahmins' (priests in ancient India), and even in all phenomena, attaining fearlessness,' this is the ninth point, explaining that one will not believe what other 'shramanas', 'brahmins', etc., say, and will not act according to their expressions. Even if they have a good appearance, one will not become a monk and learn from them because of it, but will only use Dharma wisdom (wisdom about the Dharma) and the wisdom of inferring Dharma (wisdom of inferring based on Dharma) to realize the Dharma. Towards the teachings of the master (Buddha), one generates firm faith, and therefore can be fearless in all phenomena. This is explained in detail in the ninth fascicle below, and also in the ninth volume of the 'Abhidharma-samuccaya'. The treatise says: 'Never falsely calculating worldly omens and auspicious signs as purity,' this is the tenth point, explaining that one will not falsely cling to worldly auspicious signs, but only knows that the Buddha is true purity. '世瑞吉祥' (Shì ruì jíxiáng) - Worldly omens and auspicious signs.
者。謂世人妄計世瑞相。如欲行時見凈水香華。是行時瑞相。又計吉祥。即隨見此瑞法。號為吉祥。今不如是。
論云終不受第八有生者。第十一明唯七生等也。
論云具足成就四種證凈者。第十二明證得四不壞凈也。此為十二種得相見道相。
論解第二果與初果稍有差別中。云謂若行境界等乃至速疾除遣。與初果人第二相別也 又唯一度來生此世間者。此與初果人第十一法別也。合初二果有二相差別。
論解修中。有一類法由修故得。即得修也 由修故習者。即習修也。此二如對法第九卷抄解。
論云若先已得未令現前但由修習彼種類法當令現前令轉清凈鮮白生起名修故凈者。此即法智時。其類智種子亦成就故。名先已得。由得修習彼法智種子時。即資種類智種法。至類智時。此種子能生類智。令轉清凈鮮白生起。名修故凈。即法智時。修類智種子令清凈。復生類智也。又如見道前。熏增無漏種。入見道生法智等。是又種子成就。是由修故。名得現行成熟。名由修故習。自在成熟名由修故凈。是三成熟也。若已生惑能斷。名由修故遣。未生諸惑能令不生。了知如病等。名由修故知。
論解無間道能斷。不言加行道者。對法明金剛喻定。並取加行道者。非真實義。若斷種子。唯
無間道。若制伏種子。加行道亦有此義。彼論約制伏種子義故。金剛喻定亦取加行道。此論據斷種子難故。唯無間道。
論云勝進道修者謂由此故從是已后等者。此據未起後下煩惱對治加行以來。諸所有漸觀修習發心等。是已前對治道勝進道。又得初果以來。趣求第二三果。未趣入無學究竟位以來。所有發心諸行等。是前勝進道 問曰。起后品如行。何故不是前勝進道。義曰。今別作法。後加行勝后品故隨此義不取。其實亦是。謂又已斷非想第八品惑以來。未斷第九品。成究竟位所有諸道。是欲界初品。為對治道之勝進道。又是斷欲界惑。第三果人之勝進道。若至非想第九無間道。亦是勝進道。若第九解脫道。且不名勝進。以得解脫果。是解脫增勝名解脫道。今此中並得義。非具作法。若具作法。如對法第九抄會之。
論解聖住中。云謂空無愿無相滅定者。諸論中。唯有三解脫門為聖住。今取滅定。以無相故。即多住亦在有住中。諸論約三解脫作法。此通實為論無違。又會正為聖。能證聖正法名聖住。即唯三解脫門。若聖人之中成就名聖住。即滅定亦是。餘四聖等不離道諦。有心會正云聖義。今滅定無心。無會正義故。曰諸論無。此論據成熟故有。天住中諸論唯四靜慮。今此論通無色者。以定慧均義。獨
【現代漢語翻譯】 現代漢語譯本：無間道（Ānantarya-mārga，直接證入涅槃之道）。如果（在加行道，Prayoga-mārga，準備道）中已經能夠制伏煩惱的種子，那麼加行道也具有無間道的意義。之前的論述是基於能夠制伏煩惱種子的意義而言的，因此金剛喻定（Vajropama-samādhi，比喻金剛般堅固的禪定）也屬於加行道。而此論（《瑜伽師地論》）認為斷除煩惱種子非常困難，所以只有無間道才能做到。
論中說，『勝進道（Visesa-mārga，殊勝之道）的修習者，是指由此（勝進道）的緣故，從（修習勝進道）之後』等等。這是指在尚未生起後續下品煩惱的對治加行之前，所有逐漸觀察修習、發菩提心等等，是之前的對治道的勝進道。此外，從獲得初果（Srota-āpanna，須陀洹果）之後，趣求第二果（Sakrdāgāmin，斯陀含果）、第三果（Anāgāmin，阿那含果），在尚未趣入無學（Aśaiksa，阿羅漢）究竟位之前，所有發菩提心、諸種修行等等，是之前的勝進道。問：生起後續品類的修行，為什麼不是之前的勝進道？答：現在是另外一種修法，後續加行勝過之前的品類，因此隨順這個意義而不取（作為之前的勝進道）。實際上，它也是勝進道。也就是說，又如已經斷除非想非非想處天（Naiva-samjñā-nāsamjñāyatana，既非想亦非非想處）第八品惑之後，尚未斷除第九品惑，成就究竟位的所有諸道，是欲界（Kāmadhātu，欲界）初品惑的對治道的勝進道。又是斷除欲界惑，第三果之人的勝進道。如果到達非想非非想處第九無間道，也是勝進道。如果是第九解脫道（Vimukti-mārga，解脫之道），暫且不稱為勝進道，因為獲得解脫果，是解脫增勝，所以稱為解脫道。現在這裡是並得的意義，並非具足修法。如果具足修法，就像對法論（Abhidharma，阿毗達摩）第九抄會所說的那樣。
論中解釋聖住（Ārya-vihāra，聖者所住之處）時說，『指空（Śūnyatā，空性）、無愿（Apranihita，無愿）、無相（Animitta，無相）、滅盡定（Nirodha-samāpatti，滅盡定）』。諸論中，只有三解脫門（空、無愿、無相）作為聖住。現在取滅盡定，因為滅盡定是無相的緣故。即使多住（Bahula-vihāra，多住）也包含在有住（Savitarka-savicāra，有尋有伺）中。諸論是根據三解脫門的修法而說的，此論是通於實有的，論述上沒有違背。又會歸正法才是聖，能夠證得聖正法才稱為聖住，也就是隻有三解脫門。如果聖人在其中成就，才稱為聖住，那麼滅盡定也是聖住。其餘四聖等不離道諦（Mārga-satya，道諦），有心才能會歸正法稱為聖義。現在滅盡定是無心的，沒有會歸正法的意義，所以說諸論沒有。此論是根據成熟的緣故而有。天住（Divya-vihāra，天人所住之處）中，諸論只有四靜慮（Catuh-dhyāna，四禪），現在此論通於無色界（Arūpadhātu，無色界），是因為定慧均等的緣故。
【English Translation】 English version: Ānantarya-mārga (the path of immediate entry into Nirvana). If the seeds of afflictions can be subdued in the Prayoga-mārga (path of preparation), then the Prayoga-mārga also has the meaning of Ānantarya-mārga. The previous discussion was based on the meaning of being able to subdue the seeds of afflictions, therefore Vajropama-samādhi (diamond-like samadhi) also belongs to the Prayoga-mārga. However, this treatise (Yoga-śāstra) believes that it is very difficult to cut off the seeds of afflictions, so only Ānantarya-mārga can do it.
The treatise says, 'The practitioner of Viśesa-mārga (superior path) refers to, because of this (Viśesa-mārga), from (practicing Viśesa-mārga) onwards,' etc. This refers to all gradual observation and practice, generating Bodhicitta, etc., before the counteractive practice of subsequent lower-grade afflictions arises, which is the Viśesa-mārga of the previous counteractive path. In addition, after obtaining the first fruit (Srota-āpanna), striving for the second fruit (Sakrdāgāmin), the third fruit (Anāgāmin), before entering the ultimate position of non-learning (Aśaiksa), all generating Bodhicitta, various practices, etc., are the previous Viśesa-mārga. Question: Why isn't the practice of arising subsequent categories the previous Viśesa-mārga? Answer: Now it is another kind of practice, the subsequent practice surpasses the previous categories, so following this meaning, it is not taken (as the previous Viśesa-mārga). In fact, it is also Viśesa-mārga. That is to say, again, after having cut off the eighth grade of delusion in the realm of Neither Perception Nor Non-Perception (Naiva-samjñā-nāsamjñāyatana), before cutting off the ninth grade, all the paths that achieve the ultimate position are the Viśesa-mārga of the counteractive path of the first grade of delusion in the Desire Realm (Kāmadhātu). It is also the Viśesa-mārga of the person who cuts off the delusions of the Desire Realm and attains the third fruit. If one reaches the ninth Ānantarya-mārga in the realm of Neither Perception Nor Non-Perception, it is also Viśesa-mārga. If it is the ninth Vimukti-mārga (path of liberation), it is temporarily not called Viśesa-mārga, because obtaining the fruit of liberation is the enhancement of liberation, so it is called the path of liberation. Now here it is the meaning of obtaining together, not the complete practice. If it is the complete practice, it is like what is said in the ninth compilation of Abhidharma.
When explaining Ārya-vihāra (the abode of the noble ones) in the treatise, it says, 'Refers to Śūnyatā (emptiness), Apranihita (wishlessness), Animitta (signlessness), Nirodha-samāpatti (cessation attainment)'. In the treatises, only the three doors of liberation (emptiness, wishlessness, signlessness) are taken as Ārya-vihāra. Now Nirodha-samāpatti is taken because Nirodha-samāpatti is signless. Even Bahula-vihāra (frequent abiding) is included in Savitarka-savicāra (with initial and sustained thought). The treatises are based on the practice of the three doors of liberation, this treatise is common to the real existence, and there is no contradiction in the discussion. Moreover, converging on the right Dharma is noble, and being able to attain the noble right Dharma is called Ārya-vihāra, that is, only the three doors of liberation. If a noble person achieves it, it is called Ārya-vihāra, then Nirodha-samāpatti is also Ārya-vihāra. The remaining four noble ones are inseparable from the Mārga-satya (truth of the path), and only with mind can one converge on the right Dharma and call it noble meaning. Now Nirodha-samāpatti is without mind, and there is no meaning of converging on the right Dharma, so it is said that the treatises do not have it. This treatise has it because of maturity. In Divya-vihāra (heavenly abode), the treatises only have the four Dhyānas (Catuh-dhyāna), now this treatise is common to the Arūpadhātu (formless realm), because of the equal meaning of Samadhi and wisdom.
標天名者。唯說四禪。即諸論。如對法第十一卷說。若有無漏義。復有亦名天者。無色亦然故。此中通無色不違。又約有光凈故名天。無色亦有定光凈故名天。即亦是天住。如此文實作法。彼約一義。
論云又于爾時至極究竟等。此自下有三十二法。是羅漢勝德。此即第一勝。以到無學果故。名極究竟 畢竟無垢者。是第二。羅漢斷三界惑盡也 畢竟證得梵行邊際者。是第三。謂超有學行梵行者。由未到極。今無學到邊也 離諸關鍵。生死牢獄系閉眾生。由如牢獄。無學離之。即第四也 已出深坑。即第五。離四暴流 已度深塹。即第六。離四軛也 已能摧伏彼伊師迦是為真聖者。即第七。西方有山名伊師迦。此山高而且峻。譬有頂煩惱亦高而最極。無學離有頂惑。如摧伊師迦 摧滅高幢者。第八。言摧我慢 已斷五支者。第九。已斷五上分結。並五下分結 成熟六支。即第十。成熟六念。又或軌則所行等六支 一向守護四所依止。第十一。守護四依。依法不依人。又常乞食糞掃衣等四依止。又守護四念住等。名四依止 最極遠離者。第十二。有學已離諸惡趣等。今無學勝彼。名最極遠離。又或離邪行。或離殺生等勝有學 獨一諦實者。十三。明無虛誑。又離妄語。名為諦實 棄捨希求者。十四。至極位故更無
【現代漢語翻譯】 現代漢語譯本： 關於標示為『天』（deva）的含義，僅限於四禪天（catuh-dhyana）。正如諸論典，例如《對法》（Abhidharma）第十一卷所說，如果存在無漏（anasrava）的意義，那麼也有一種被稱為『天』的存在，無色界（arupa-dhatu）也是如此。因此，這裡將『天』的概念涵蓋無色界並不矛盾。此外，根據具有光明和清凈的特性，被稱為『天』。無色界也具有禪定所帶來的光明和清凈，因此也被稱為『天』，即也是『天住』（deva-vihāra）。這段文字實際上是在闡述『天』的定義。他們是從某個角度來說明的。
論中說『又于爾時至極究竟等』，從這裡開始有三十二種法，是阿羅漢（arhat）的殊勝功德。這是第一種殊勝，因為已經證得無學果（asaiksha-phala），所以被稱為『極究竟』（atyanta-nihstha）。『畢竟無垢者』，是第二種殊勝。阿羅漢斷盡了三界（tri-dhatu）的迷惑。『畢竟證得梵行邊際者』，是第三種殊勝。意思是超越了有學（saiksha）的梵行者，因為尚未達到極致，現在無學達到了邊際。『離諸關鍵』，生死（samsara）就像牢獄一樣束縛眾生，無學已經脫離了它，這是第四種殊勝。『已出深坑』，是第五種殊勝，脫離了四暴流（catasroghah）。『已度深塹』，是第六種殊勝，脫離了四軛（catvaro yogah）。『已能摧伏彼伊師迦是為真聖者』，是第七種殊勝。西方有一座山名叫伊師迦（Isika），這座山又高又險峻，比喻有頂（abhavagra）的煩惱（klesha）既高又最極端。無學脫離了有頂的迷惑，就像摧毀了伊師迦山一樣。『摧滅高幢者』，是第八種殊勝，指的是摧毀我慢（mana）。『已斷五支者』，是第九種殊勝，已經斷除了五上分結（urdhvabhagiyah samyojanani）以及五下分結（adho-bhagiyah samyojanani）。『成熟六支』，是第十種殊勝，成熟了六隨念（sad-anussati）。或者指軌則、所行等六支。『一向守護四所依止』，是第十一種殊勝，守護四依（catvari-nisraya），依法不依人。又指常乞食、糞掃衣等四依止。又守護四念住（catvari-smrtyupasthanani）等，稱為四依止。『最極遠離者』，是第十二種殊勝，有學已經遠離了諸惡趣等，現在無學勝過他們，所以被稱為最極遠離。又或者指遠離邪行，或者遠離殺生等，勝過有學。『獨一諦實者』，是第十三種殊勝，說明沒有虛假欺騙，又指遠離妄語，稱為諦實。『棄捨希求者』，是第十四種殊勝，因為已經到達極致的地位，所以不再有希求。
【English Translation】 English version: Regarding the designation of 'Deva' (天, deva), it is limited to the Four Dhyanas (四禪, catuh-dhyana). As stated in various treatises, such as the eleventh volume of the Abhidharma (對法), if there is a meaning of 'Anasrava' (無漏, anasrava, unconditioned), then there is also an existence called 'Deva,' and this is also the case in the Arupa-dhatu (無色界, arupa-dhatu, formless realm). Therefore, it is not contradictory to include the Arupa-dhatu in the concept of 'Deva' here. Furthermore, based on the characteristics of having light and purity, it is called 'Deva.' The Arupa-dhatu also has the light and purity that comes from meditation, so it is also called 'Deva,' which is also 'Deva-vihara' (天住, deva-vihāra, divine dwelling). This text is actually elaborating on the definition of 'Deva.' They are explaining it from a certain perspective.
The treatise says, 'Moreover, at that time, reaching the ultimate, etc.' From here, there are thirty-two dharmas, which are the excellent virtues of an Arhat (阿羅漢, arhat). This is the first excellence, because one has attained the Asaiksha-phala (無學果, asaiksha-phala, fruit of no-more-learning), so it is called 'Atyanta-nihstha' (極究竟, atyanta-nihstha, ultimate consummation). 'Certainly without defilement' is the second excellence. The Arhat has completely eradicated the delusions of the Three Realms (三界, tri-dhatu). 'Certainly attained the boundary of pure conduct' is the third excellence. It means surpassing the Saiksha (有學, saiksha, one who is still learning) practitioner of pure conduct, because they have not yet reached the ultimate, now the non-learner has reached the boundary. 'Free from all keys,' Samsara (生死, samsara, cycle of rebirth) is like a prison binding sentient beings, and the non-learner has escaped it, this is the fourth excellence. 'Already out of the deep pit' is the fifth excellence, free from the Four Torrents (四暴流, catasroghah). 'Already crossed the deep trench' is the sixth excellence, free from the Four Yokes (四軛, catvaro yogah). 'Already able to subdue that Isika, this is a true sage' is the seventh excellence. In the West, there is a mountain called Isika (伊師迦, Isika), this mountain is high and steep, like the Klesha (煩惱, klesha, affliction) of Bhavagra (有頂, abhavagra, peak of existence) which is both high and extreme. The non-learner has escaped the delusion of Bhavagra, just like destroying Mount Isika. 'Destroying the high banner' is the eighth excellence, referring to destroying Mana (我慢, mana, pride). 'Already severed the five branches' is the ninth excellence, having already severed the Five Higher Fetters (五上分結, urdhvabhagiyah samyojanani) and the Five Lower Fetters (五下分結, adho-bhagiyah samyojanani). 'Matured the six branches' is the tenth excellence, having matured the Six Recollections (六隨念, sad-anussati). Or referring to the six branches such as rules and conduct. 'Always guarding the Four Refuges' is the eleventh excellence, guarding the Four Nisrayas (四依, catvari-nisraya), relying on the Dharma and not on people. Also referring to the Four Refuges such as always begging for food, wearing discarded rags, etc. Also guarding the Four Smrtyupasthanas (四念住, catvari-smrtyupasthanani), etc., called the Four Refuges. 'Most extremely distant' is the twelfth excellence, the learner has already distanced themselves from the evil destinies, etc., now the non-learner surpasses them, so it is called the most extremely distant. Or referring to being distant from wrong conduct, or being distant from killing, etc., surpassing the learner. 'Uniquely truthful' is the thirteenth excellence, explaining that there is no falsehood or deception, also referring to being distant from false speech, called truthful. 'Abandoned seeking' is the fourteenth excellence, because one has reached the ultimate position, so there is no more seeking.
希求。無不與取故名不希求。無濁思惟者。十五。唯善無記思惟。無不善染污濁思惟故。又無邪行濁思惟故。又無殺生濁思惟故。此上四即十惡業道中前四種亦得 身行猗息者。十六。居有學位身有硬澀。今無學常得輕安故。身行猗息。即猗樂也 心善解脫慧善解脫。十七。得俱解脫。或唯慧解脫也 獨一無侶。言最勝故名為獨一。非余有學等侶名為無侶。即十八也 正行已立。十九。謂入涅槃行已立也 名已親近無上丈夫。二十。明與佛同證人空。親近於佛。佛是無上丈夫 具足成熟六恒住法。乃至意正念正知。二十一。明常住六恒住法。六恒住法。以舍念正知三法為體 彼于爾時領受貪慾等。乃至愚癡無餘永盡。二十二。離三不善根。彼貪瞋癡皆永盡故 不造諸惡習近諸善。二十三。明斷惡修善 其心獨如虛空凈水。二十四。其心如空無染。如凈水無濁。又如空無礙。如水明凈。如水無塵 如妙香檀普為一切天帝天王恭敬供養。二十五。明如天帝宮中。有妙香檀樹。天帝天王常生恭敬。又羅漢身。或如一香檀木。言無惑自在故。常為天帝等恭敬 住有餘依般涅槃界。二十六。明得有餘涅槃 度生死海乃至亦名任持最後有身。二十七。明此身得涅槃。但任持一身 先業煩惱所引諸蘊。乃至永滅涅槃。二十八。明得無
【現代漢語翻譯】 現代漢語譯本 『希求。無不與取故名不希求。』意思是，因為沒有什麼不給予的，所以才稱作不希求。（無不與取：指完全的施捨，不求回報） 『無濁思惟者。十五。唯善無記思惟。無不善染污濁思惟故。又無邪行濁思惟故。又無殺生濁思惟故。此上四即十惡業道中前四種亦得』意思是，沒有被污染的思維。第十五點，只有善良和中性的思維，沒有不善良的、被污染的思維，也沒有邪惡行為的思維，更沒有殺生的思維。以上四種情況也涵蓋了十惡業道中的前四種。（十惡業道：佛教中指十種惡業，包括身、口、意三方面） 『身行猗息者。十六。居有學位身有硬澀。今無學常得輕安故。身行猗息。即猗樂也』意思是，身體的行為安穩平靜。第十六點，有學位的人身體會有僵硬澀滯的感覺，但無學位的人常常感到輕安，所以身體的行為安穩平靜，也就是快樂。（有學位：指還在修學階段的人；無學位：指已經完成修學的人） 『心善解脫慧善解脫。十七。得俱解脫。或唯慧解脫也』意思是，心得到解脫，智慧得到解脫。第十七點，獲得俱解脫，或者只是慧解脫。（俱解脫：指身心都得到解脫；慧解脫：指僅智慧得到解脫） 『獨一無侶。言最勝故名為獨一。非余有學等侶名為無侶。即十八也』意思是，獨自一人沒有同伴。因為是最殊勝的，所以稱為獨一。不是其他還在學習的人可以相比的，所以稱為沒有同伴。這是第十八點。（有學：指還在修學階段的人） 『正行已立。十九。謂入涅槃行已立也』意思是，正確的行為已經確立。第十九點，指的是進入涅槃的修行已經確立。（涅槃：佛教中指解脫生死輪迴的境界） 『名已親近無上丈夫。二十。明與佛同證人空。親近於佛。佛是無上丈夫』意思是，已經親近了無上的大丈夫。第二十點，說明與佛陀一樣證悟了人空，親近於佛陀。佛陀是無上的大丈夫。（人空：佛教中指對『我』的執著的空性） 『具足成熟六恒住法。乃至意正念正知。二十一。明常住六恒住法。六恒住法。以舍念正知三法為體』意思是，具足成熟了六種恒常安住的法。乃至意念正直、正念、正知。第二十一點，說明常住的六種恒常安住的法。六種恒常安住的法，以舍、念、正知三種法為本體。（舍：捨棄；念：憶念；正知：正確的認知） 『彼于爾時領受貪慾等。乃至愚癡無餘永盡。二十二。離三不善根。彼貪瞋癡皆永盡故』意思是，在那時領受貪慾等，乃至愚癡完全永遠地消失。第二十二點，遠離貪、嗔、癡三種不善的根源，因為貪、嗔、癡都永遠地消失了。（貪、嗔、癡：佛教中指三種根本的煩惱） 『不造諸惡習近諸善。二十三。明斷惡修善』意思是，不造作各種惡行，學習親近各種善行。第二十三點，說明斷除惡行，修習善行。 『其心獨如虛空凈水。二十四。其心如空無染。如凈水無濁。又如空無礙。如水明凈。如水無塵』意思是，他的心就像虛空和乾淨的水一樣。第二十四點，他的心像虛空一樣沒有污染，像乾淨的水一樣沒有渾濁。又像虛空一樣沒有阻礙，像水一樣明亮乾淨，像水一樣沒有塵埃。 『如妙香檀普為一切天帝天王恭敬供養。二十五。明如天帝宮中。有妙香檀樹。天帝天王常生恭敬。又羅漢身。或如一香檀木。言無惑自在故。常為天帝等恭敬』意思是，就像美妙的香檀木普遍被一切天帝天王恭敬供養一樣。第二十五點，說明就像天帝的宮殿中，有美妙的香檀樹，天帝天王常常對它產生恭敬之心。又像阿羅漢的身體，或者像一棵香檀木，因為沒有迷惑而自在，所以常常被天帝等恭敬。（阿羅漢：佛教中指斷除一切煩惱，達到最高境界的修行者） 『住有餘依般涅槃界。二十六。明得有餘涅槃』意思是，住在還有殘餘依附的涅槃境界。第二十六點，說明獲得了有餘涅槃。（有餘涅槃：指還有身體存在的涅槃狀態） 『度生死海乃至亦名任持最後有身。二十七。明此身得涅槃。但任持一身』意思是，度過生死之海，甚至也被稱為承擔最後一次存在的身體。第二十七點，說明這個身體獲得了涅槃，但只承擔這最後一次的身體。 『先業煩惱所引諸蘊。乃至永滅涅槃。二十八。明得無』意思是，先前的業力和煩惱所牽引的諸蘊，乃至永遠滅盡進入涅槃。第二十八點，說明獲得了無（無餘涅槃）。（諸蘊：佛教中指構成個體存在的五種要素，即色、受、想、行、識；無餘涅槃：指沒有身體存在的涅槃狀態）
【English Translation】 English version 'Seeking. Not called 'seeking' because there is nothing that is not given.' This means that because there is nothing that is not given, it is called 'not seeking'. (Not giving: refers to complete giving without expecting anything in return.) 'Those without turbid thoughts. Fifteen. Only good and neutral thoughts. Because there are no unwholesome, defiled, or turbid thoughts. Also, no thoughts of wrong conduct. Also, no thoughts of killing. The above four also include the first four of the ten unwholesome karmic paths.' This means thoughts that are not polluted. The fifteenth point is that there are only good and neutral thoughts, no unwholesome or polluted thoughts, no thoughts of evil deeds, and no thoughts of killing. The above four situations also cover the first four of the ten unwholesome karmic paths. (Ten unwholesome karmic paths: In Buddhism, it refers to ten kinds of evil deeds, including body, speech, and mind.) 'Those whose bodily conduct is tranquil. Sixteen. Those who reside in the state of learning have stiffness in their bodies. Now, those who are beyond learning always attain ease and comfort. Therefore, their bodily conduct is tranquil, which is also joy.' This means that the behavior of the body is stable and peaceful. The sixteenth point is that people with academic degrees will have a feeling of stiffness in their bodies, but people without academic degrees often feel light and comfortable, so the behavior of the body is stable and peaceful, which is happiness. (Those with academic degrees: refers to people who are still in the learning stage; those without academic degrees: refers to people who have completed their studies.) 'The mind is well liberated, and wisdom is well liberated. Seventeen. Attaining both liberation, or only wisdom liberation.' This means that the mind is liberated and wisdom is liberated. The seventeenth point is to obtain both liberation, or only wisdom liberation. (Both liberation: refers to liberation of body and mind; wisdom liberation: refers to liberation of wisdom only.) 'Alone and without companions. Called 'alone' because it is the most excellent. Called 'without companions' because it is not like other learners. That is the eighteenth.' This means alone and without companions. Because it is the most supreme, it is called unique. It is not comparable to other people who are still learning, so it is called without companions. This is the eighteenth point. (Learners: refers to people who are still in the learning stage.) 'Right conduct has been established. Nineteen. Meaning the conduct of entering Nirvana has been established.' This means that correct behavior has been established. The nineteenth point refers to the practice of entering Nirvana has been established. (Nirvana: In Buddhism, it refers to the state of liberation from the cycle of birth and death.) 'The name has already approached the unsurpassed great man. Twenty. Clarifying that they have the same realization of emptiness of self as the Buddha. Approaching the Buddha. The Buddha is the unsurpassed great man.' This means that he has approached the unsurpassed great man. The twentieth point explains that he has realized the emptiness of self like the Buddha and is close to the Buddha. The Buddha is the unsurpassed great man. (Emptiness of self: In Buddhism, it refers to the emptiness of attachment to 'I'.) 'Fully possessing and maturing the six constant abiding dharmas. Even to right intention, right mindfulness, and right knowledge. Twenty-one. Clarifying the constant abiding of the six constant abiding dharmas. The six constant abiding dharmas take abandonment, mindfulness, and right knowledge as their essence.' This means that the six constant abiding dharmas are fully possessed and matured. Even to right intention, right mindfulness, and right knowledge. The twenty-first point explains the constant abiding of the six constant abiding dharmas. The six constant abiding dharmas take abandonment, mindfulness, and right knowledge as their essence. (Abandonment: abandonment; mindfulness: mindfulness; right knowledge: correct cognition.) 'At that time, they experience greed, etc., until ignorance is completely and eternally exhausted. Twenty-two. Separated from the three unwholesome roots. Because their greed, hatred, and delusion are all eternally exhausted.' This means that at that time, they experience greed, etc., until ignorance is completely and eternally exhausted. The twenty-second point is to stay away from the three unwholesome roots of greed, hatred, and delusion, because greed, hatred, and delusion are all eternally exhausted. (Greed, hatred, and delusion: In Buddhism, it refers to the three fundamental afflictions.) 'Not creating all evils, practicing all good. Twenty-three. Clarifying the cutting off of evil and the cultivation of good.' This means not creating all kinds of evil deeds, learning to be close to all kinds of good deeds. The twenty-third point explains cutting off evil deeds and cultivating good deeds. 'Their mind is like empty space and pure water. Twenty-four. Their mind is like space, without defilement. Like pure water, without turbidity. Also, like space, without obstruction. Like water, bright and clean. Like water, without dust.' This means that his mind is like empty space and clean water. The twenty-fourth point is that his mind is like space, without pollution, like clean water, without turbidity. Also, like space, without obstruction, like water, bright and clean, like water, without dust. 'Like wonderful sandalwood, universally respected and offered by all the heavenly emperors and kings. Twenty-five. Clarifying that like in the palace of the heavenly emperor, there is a wonderful sandalwood tree, and the heavenly emperors and kings often have respect for it. Also, the body of an Arhat, or like a sandalwood tree, is always respected by the heavenly emperors, etc., because it is free from confusion.' This means that just like the wonderful sandalwood is universally respected and offered by all the heavenly emperors and kings. The twenty-fifth point explains that just like in the palace of the heavenly emperor, there is a wonderful sandalwood tree, and the heavenly emperors and kings often have respect for it. Also, the body of an Arhat, or like a sandalwood tree, is always respected by the heavenly emperors, etc., because it is free from confusion. (Arhat: In Buddhism, it refers to a practitioner who has cut off all afflictions and reached the highest state.) 'Residing in the realm of Nirvana with remaining attachment. Twenty-six. Clarifying the attainment of Nirvana with remainder.' This means residing in the state of Nirvana with remaining attachment. The twenty-sixth point explains that Nirvana with remainder is obtained. (Nirvana with remainder: refers to the state of Nirvana where the body still exists.) 'Crossing the sea of birth and death, and also called bearing the last existence. Twenty-seven. Clarifying that this body attains Nirvana, but only bears this one body.' This means crossing the sea of birth and death, and even being called bearing the body of the last existence. The twenty-seventh point explains that this body has attained Nirvana, but only bears this last body. 'The aggregates led by previous karma and afflictions, until they are eternally extinguished in Nirvana. Twenty-eight. Clarifying the attainment of no...' This means that the aggregates led by previous karma and afflictions, until they are eternally extinguished and enter Nirvana. The twenty-eighth point explains that no (Nirvana without remainder) is obtained. (Aggregates: In Buddhism, it refers to the five elements that constitute individual existence, namely form, sensation, perception, volition, and consciousness; Nirvana without remainder: refers to the state of Nirvana where the body does not exist.)
余涅槃 當知此中有如是相。乃至五者用不能貯畜受用諸欲資具。二十九。明不習近五種處所 如是不能妄計苦樂等。乃至無因而生。三十。明知諸法從緣而生不生妄計。
又亦不能怖畏一切不應記事。三十一。明已知佛法故。他問無不知。十四不應記事中。不生怖畏 又亦不能于云雷電等下。三十二。明無我故無怖。此為三十二種羅漢功德也。
論云猶如一切名句文身是所製造文章咒術異論根本者。文章異論。必依名句等方成。今聲聞行。必依此相應教法。教法為彼根本。如名句等。
獨覺地第十四
獨覺地種性有三種人。或一人具三。一人具三中。隨增性說。故有三種。或一人約三義故說三種。道中有三種。第一初發心時。值佛修百劫已。成果麟角。今論別說經百劫已值佛出世 又解。百劫中雖修行。未修蘊等善巧。經百劫已。值佛世方修蘊善巧。在後身方成道麟角 第二道。先值佛為說法。不滿百劫修。或九十劫。乃至一劫修習已。于暖等位。修習蘊等善巧。於此身。不能證初果。或家家七生。一往來一間等。於後身得獨覺果等 第三道。值佛修習已。於此身得初果。或七生家家。一間一往來等果。復修蘊等善巧。于當來世。證獨覺無學果。習有三種。一第一如文。第二即用前道有
【現代漢語翻譯】 現代漢語譯本：我涅槃后，應當知道其中有這樣的現象。乃至第五種現象是不能貯藏和受用各種慾望的資具。二十九，說明不習慣接近五種處所，這樣就不能錯誤地計較苦樂等，乃至認為沒有原因而產生。三十，說明知道諸法是從因緣而生，就不會產生錯誤的計較。 又不會害怕一切不應該記述的事情。三十一，說明已經知道佛法，所以別人問什麼都知道。在十四種不應該記述的事情中，不會產生害怕。又不會在云、雷、電等情況下害怕。三十二，說明因為沒有我，所以沒有害怕。這便是三十二種阿羅漢的功德。 論中說，猶如一切名句文身是所製造的文章、咒術、異論的根本。文章和異論，必定依靠名句等才能形成。現在聲聞的修行，必定依靠與此相應的教法。教法是他們的根本，就像名句等一樣。 獨覺地第十四 獨覺地種性有三種人。或者一個人具備三種。一個人具備三種中，隨著增上的性質來說，所以有三種。或者一個人根據三種意義來說三種。道中有三種。第一種是初發心時，遇到佛，修行一百劫后，成果為麟角（Pratyekabuddha）。現在論中特別說，經過一百劫后遇到佛出世。又解釋為，一百劫中雖然修行，但沒有修習蘊等善巧，經過一百劫后，遇到佛出世才修習蘊的善巧，在後世才成就麟角。第二種道，先遇到佛為他說法，不滿一百劫的修行，或者九十劫，乃至一劫的修習后，在暖等位，修習蘊等善巧，在此身不能證得初果（Sotapanna），或者家家七生，一往來一間等，在後世得到獨覺果等。第三種道，遇到佛修習后，在此身得到初果，或者七生家家，一間一往來等果，再修習蘊等善巧，在將來世，證得獨覺無學果（Arhat）。習有三種。第一種如文中所說。第二種就是用前面的道有。
【English Translation】 English version: After my Nirvana (extinction), you should know that there are such phenomena. Even the fifth phenomenon is that one cannot store and enjoy the resources for various desires. Twenty-nine, it explains that not being accustomed to approaching five kinds of places, one cannot falsely calculate suffering and happiness, etc., or think that they arise without a cause. Thirty, it explains that knowing that all dharmas (phenomena) arise from conditions, one will not generate false calculations. Moreover, one will not be afraid of all things that should not be recorded. Thirty-one, it explains that having already known the Buddha's Dharma (teachings), one knows everything that others ask. Among the fourteen things that should not be recorded, one does not generate fear. Also, one will not be afraid in situations such as clouds, thunder, and lightning. Thirty-two, it explains that because there is no self, there is no fear. These are the thirty-two kinds of Arhat's (enlightened being) merits. The treatise says, 'Like all names, phrases, and literary embellishments are the root of manufactured articles, mantras, and different theories.' Articles and different theories must rely on names, phrases, etc., to be formed. Now, the practice of the Sravakas (disciples) must rely on the corresponding teachings. The teachings are their root, just like names, phrases, etc. The Fourteenth Stage of the Pratyekabuddha (Solitary Buddha) There are three types of beings with the nature of Pratyekabuddha. Or one person possesses all three. Among the three possessed by one person, it is said that there are three according to the nature of increase. Or one person speaks of three types according to three meanings. There are three types of paths. The first is when one initially generates the aspiration, encounters a Buddha, and cultivates for a hundred kalpas (eons), achieving the result of a Pratyekabuddha. Now, the treatise specifically says that after a hundred kalpas, one encounters a Buddha appearing in the world. It is also explained that although one cultivates during the hundred kalpas, one has not cultivated skillful means such as the skandhas (aggregates). After a hundred kalpas, one encounters a Buddha appearing in the world and then cultivates the skillful means of the skandhas, achieving the Pratyekabuddha in a later life. The second path is that one first encounters a Buddha who speaks the Dharma, and cultivates for less than a hundred kalpas, or ninety kalpas, or even one kalpa. After cultivating, in the stages of warmth, etc., one cultivates the skillful means of the skandhas. In this life, one cannot attain the first fruit of Sotapanna (stream-enterer), or seven lives from family to family, one coming and one going, etc., and in a later life, one attains the fruit of Pratyekabuddha, etc. The third path is that after encountering a Buddha and cultivating, one attains the first fruit in this life, or seven lives from family to family, one coming and one going, etc. Then one cultivates the skillful means of the skandhas, and in a future life, one attains the fruit of Arhat (enlightened being) of the Pratyekabuddha. There are three types of practice. The first is as stated in the text. The second is to use the previous path.
二故。習亦有二。
瑜伽師地論略纂卷第九
寫本云享保七(壬寅)年正月九日以本談義屋本令一校了(云云)
旹享保八年(癸卯)五月廿二日一交加點畢
沙門高范(胎生六十九) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十(論本第三十五六 菩薩地第一第二)
基撰
菩薩地者。菩薩所依。謂諸萬行依止。如地故以地名。名菩薩地。又此地中。有四瑜伽。一者持瑜伽。二者隨法瑜伽。三者究竟瑜伽。四者次第瑜伽。今創明第一瑜伽法名。初持瑜伽處者。釋如聲聞地。又初持瑜伽中。別有三持。謂種姓發心菩提分法。總合論初有十八品。種姓在先。名種姓品。此之一品。唯種姓持。第二發心品。即第二發心持。餘十六品。菩提分法持。如下廣說 問曰。前三種持。明諸萬行。三處何別。遂三週明耶。義曰。如瑜伽釋家最勝子釋。初持明十二住。唯所行之法。第二隨法。明十三住。通解如來住。明能行之法。第三究竟。合十三住。為其七地。七地者何。始從增上意樂。乃至究竟。此持明學成滿。重明因果。雖三週明義。其意不同。持者有三義。一前能持后。如種姓能持發心。發心能持行方便。故說名持。二堪任名持。有種姓
【現代漢語翻譯】 二者，習性也有兩種。
《瑜伽師地論略纂》卷第九
寫本上說享保七年（壬寅年）正月九日，以本談義屋的版本校對完畢。
時值享保八年（癸卯年）五月二十二日，第一次校對加點完畢。
沙門高范（胎生六十九） 大正藏第43冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第十（論本第三十五六 菩薩地第一第二）
基 撰
菩薩地，是菩薩所依止之處，是諸多萬行所依止的基礎，如同大地一樣，所以用『地』來命名，稱為菩薩地。又，此地中有四種瑜伽：一是持瑜伽，二是隨法瑜伽，三是究竟瑜伽，四是次第瑜伽。現在開始闡明第一種瑜伽法的名稱。最初的持瑜伽處，解釋如同聲聞地。又，最初的持瑜伽中，特別有三種『持』，即種姓（gotra，菩薩的潛在能力或家族）、發心（cittotpāda，發起菩提心）和菩提分法（bodhipākṣikadharmāḥ，通往覺悟的三十七道品）。總合來說，最初有十八品，種姓在最前面，稱為種姓品。這一品，唯有種姓『持』。第二發心品，就是第二發心『持』。其餘十六品，是菩提分法『持』，如下面詳細解說。問：前面這三種『持』，闡明諸多的萬行，這三個地方有什麼區別？為什麼要分三週來闡明呢？回答：如同瑜伽釋家最勝子的解釋，最初的『持』闡明十二住，只是所行之法。第二隨法，闡明十三住，通達如來住，闡明能行之法。第三究竟，合併十三住，作為其七地。七地是什麼？從增上意樂開始，直到究竟。此『持』闡明學習的成就圓滿，重新闡明因果。雖然分三週闡明，但其意義不同。『持』有三種含義：一是前面能『持』後面，如種姓能『持』發心，發心能『持』行方便，所以說名為『持』。二是堪能勝任名為『持』，有種姓
【English Translation】 Secondly, there are also two kinds of habits.
Yogācārabhūmi-śāstra-laghu-saṃgraha, Volume 9
The manuscript states that on the 9th day of the first month of Kyōhō 7 (Mizunoe-Tora year), it was proofread against the version of Hondangiya.
At the time of Kyōhō 8 (Mizunoto-U year), May 22nd, the first collation and annotation were completed.
Śrāmaṇa Kōhan (born at sixty-nine) Taishō Tripiṭaka, Volume 43, No. 1829, Yogācārabhūmi-śāstra-laghu-saṃgraha
Yogācārabhūmi-śāstra-laghu-saṃgraha, Volume 10 (Treatise Volumes 35 & 36, Bodhisattva-bhūmi, First & Second)
Composed by Ji
The Bodhisattva-bhūmi (Bodhisattva Ground) is what a Bodhisattva relies on, the foundation upon which all myriad practices depend. Like the earth, it is named 『bhūmi』 (ground), hence called Bodhisattva-bhūmi. Furthermore, within this ground, there are four yogas: first, the Dhāraṇa-yoga (Holding Yoga); second, the Anudharma-yoga (Following-the-Dharma Yoga); third, the Niṣṭhā-yoga (Ultimate Yoga); and fourth, the Krama-yoga (Sequential Yoga). Now, we begin to elucidate the name of the first yoga-dharma. The initial Dhāraṇa-yoga place is explained like the Śrāvakabhūmi (Hearer Ground). Moreover, within the initial Dhāraṇa-yoga, there are specifically three 『dhāraṇas』 (holdings): namely, gotra (種姓, lineage or potential for enlightenment), cittotpāda (發心, arising of the aspiration for enlightenment), and bodhipākṣikadharmāḥ (菩提分法, factors conducive to enlightenment, the thirty-seven limbs of enlightenment). In total, there are initially eighteen sections, with gotra first, called the Gotra-prakaraṇa (Lineage Section). This one section solely concerns the gotra 『dhāraṇa』. The second, the Cittotpāda-prakaraṇa (Aspiration Section), is the second cittotpāda 『dhāraṇa』. The remaining sixteen sections are the bodhipākṣikadharma 『dhāraṇa』, as explained in detail below. Question: The preceding three 『dhāraṇas』 elucidate the myriad practices; what is the difference between these three places? Why are they elucidated in three cycles? Answer: As explained by the Yogācāra commentator Jitasena, the initial 『dhāraṇa』 elucidates the twelve abodes, concerning only the dharma to be practiced. The second, Anudharma, elucidates the thirteen abodes, comprehending the Tathāgata-vihāra (如來住, Tathagata Abiding), elucidating the dharma that can be practiced. The third, Niṣṭhā, combines the thirteen abodes, making them the seven bhūmis. What are the seven bhūmis? Starting from adhyāśayādhimukti (增上意樂, superior intention and liberation), up to the ultimate. This 『dhāraṇa』 elucidates the complete fulfillment of learning, re-elucidating cause and effect. Although elucidated in three cycles, their meanings are different. 『Dhāraṇa』 has three meanings: first, the preceding can 『hold』 the following, such as gotra can 『hold』 cittotpāda, and cittotpāda can 『hold』 the practice of skillful means, hence it is called 『dhāraṇa』. Second, being capable and competent is called 『dhāraṇa』, having gotra
者。有堪任故。三因果名持。即種姓等行發心。能成佛果因果名持。
論一頌中總有十法。十法者何。如次文自列。前三瑜伽。攝此十法。初一瑜伽。唯攝持一法。第二瑜伽。明次四法。第三瑜伽。明下五法。即謂十八品。第四次第瑜伽。唯偏簡前三瑜伽所有次第。更無別法 問此四持中。何故初得持名。於此持中。明三持故。一者種姓。二者堪任。三者為菩提分法。三義名持。廣釋於此。故得持名。余至文當解。
論曰云何名持謂諸菩薩自乘種姓等至是名為持。釋曰。此略問答三持名字。何以故下。廣釋此三持。此三種持。錄曰西方有二說。一說種姓持。如護月菩薩。取無始法爾種。即十信前發心持。即十信已去所有發心菩提分法持。即十信已去所行之法。護法菩薩義勢同之。勝軍論師義中少別。少別者何。謂種姓持。即無始來。有所知障性。可斷邊義。說為種姓。即義可斷處。有無漏種也。發心持取十信時。有漏聞思慧等菩提分法。義同於前。
論曰以諸菩薩自乘種姓為依止故為建立故有所堪任有大勢力等者。此第一解。種姓持。義曰。今解此文且為二說。一者依止種姓故。有堪任勢力。得成菩提。即以種姓有堪任勢力。能建立大菩提。二者以自乘姓。為依止故。有所堪任。成正等覺。自乘種
【現代漢語翻譯】 現代漢語譯本： 者。因為他們具有勝任的能力。三種因果關係被稱為『持』（Dharani，總持）。即種姓（Gotra，潛在的佛性）、修行和發心。能夠成就佛果的因果關係被稱為『持』。
論中一頌總共有十法。這十法是什麼呢？如下文所列。前三個瑜伽（Yoga，相應）涵蓋了這十法。第一個瑜伽只涵蓋一個『持』法。第二個瑜伽闡明接下來的四個法。第三個瑜伽闡明最後的五個法。也就是十八品。第四個次第瑜伽只是爲了簡化前三個瑜伽的次第，沒有其他的法。問：在這四種『持』中，為什麼第一個得到『持』的名字？因為在這個『持』中，闡明了三種『持』。第一是種姓，第二是堪任，第三是菩提分法（Bodhipakshika-dharmas，菩提的組成部分）。這三種意義被稱為『持』，並在此廣泛解釋，因此得到『持』的名字。其餘的將在文中解釋。
論曰：什麼叫做『持』？即諸菩薩自身的乘（Yana，道）的種姓等等，這叫做『持』。釋曰：這裡簡略地問答了三種『持』的名字。為什麼下面要廣泛解釋這三種『持』呢？記錄說，西方有兩種說法。一種說法是種姓『持』，如護月菩薩（Candragomin）所說，取無始以來的法爾種（Dharmata-gotra，自性種姓），即十信位（ దశబల，Dasabala）之前所發的『持』。即十信位之後所有的發心菩提分法『持』，即十信位之後所修行的法。護法菩薩（Dharmapala）的意義與之相同。勝軍論師（Jitari）的意義略有不同。略有不同是什麼呢？即種姓『持』，即從無始以來，具有所知障（Jnana-avarana，智慧上的障礙）的性質，可以斷除的意義，稱為種姓。即意義可以斷除的地方，有無漏種（Anasrava-bija，無漏種子）。發心『持』取十信位時，有漏的聞思慧（Sruta-cinta-maya-prajna，聽聞、思考和修習所生的智慧）等菩提分法，意義與前面相同。
論曰：因為諸菩薩以自身的乘的種姓為依止，爲了建立，所以具有堪任，具有強大的勢力等等。這是第一種解釋，種姓『持』。義曰：現在解釋這段文字，分為兩種說法。第一種是依止種姓，所以具有堪任的勢力，能夠成就菩提。即以種姓具有堪任的勢力，能夠建立大菩提。第二種是以自身的乘的種姓為依止，所以具有堪任，成就正等覺（Samyak-sambuddha，正等覺悟）。自身的乘的種
【English Translation】 English version: Those who are capable. The three causes and effects are called 'Dharani' (持, retention). That is, Gotra (種姓, potential for Buddhahood), practice, and Bodhicitta (發心, aspiration for enlightenment). The causes and effects that can accomplish Buddhahood are called 'Dharani'.
There are a total of ten dharmas (法, teachings) in one verse of the treatise. What are these ten dharmas? They are listed in the following text. The first three Yogas (瑜伽, union) encompass these ten dharmas. The first Yoga only encompasses one 'Dharani' dharma. The second Yoga clarifies the next four dharmas. The third Yoga clarifies the last five dharmas, which are the eighteen categories. The fourth sequential Yoga only simplifies the sequence of the first three Yogas and has no other dharmas. Question: Among these four 'Dharanis', why does the first one get the name 'Dharani'? Because in this 'Dharani', three 'Dharanis' are clarified. First is Gotra, second is capability, and third is Bodhipakshika-dharmas (菩提分法, factors of enlightenment). These three meanings are called 'Dharani' and are extensively explained here, hence the name 'Dharani'. The rest will be explained in the text.
Treatise says: What is called 'Dharani'? That is, the Gotra, etc., of the Yana (乘, vehicle) of the Bodhisattvas themselves, this is called 'Dharani'. Explanation says: Here, the names of the three 'Dharanis' are briefly asked and answered. Why is it that the following extensively explains these three 'Dharanis'? It is recorded that there are two sayings in the West. One saying is the Gotra 'Dharani', as said by Candragomin (護月菩薩), taking the Dharmata-gotra (法爾種, naturally existing seed) from the beginningless past, which is the 'Dharani' generated before the Ten Faiths ( దశబల, Dasabala). That is, all the Bodhicitta-dharmas 'Dharani' generated after the Ten Faiths, which is the dharma practiced after the Ten Faiths. The meaning of Dharmapala (護法菩薩) is the same. The meaning of Jitari (勝軍論師) is slightly different. What is slightly different? That is, the Gotra 'Dharani', which from the beginningless past, has the nature of Jnana-avarana (所知障, cognitive obscurations), the meaning that can be severed, is called Gotra. That is, in the place where the meaning can be severed, there is the Anasrava-bija (無漏種, seed of non-outflow). When the Bodhicitta 'Dharani' takes the Ten Faiths, the Bodhipakshika-dharmas such as the defiled Sruta-cinta-maya-prajna (聞思慧, wisdom arising from hearing, thinking, and meditating), the meaning is the same as before.
Treatise says: Because the Bodhisattvas rely on the Gotra of their own Yana, for the sake of establishing, they have the capability, have great power, etc. This is the first explanation, the Gotra 'Dharani'. Meaning says: Now explaining this text, it is divided into two sayings. The first is relying on Gotra, so they have the power of capability, and can accomplish Bodhi (菩提, enlightenment). That is, with Gotra having the power of capability, they can establish great Bodhi. The second is relying on the Gotra of their own Yana, so they have the capability, and accomplish Samyak-sambuddha (正等覺, perfect enlightenment). The Gotra of their own Yana
姓為能建立故。有大勢力。證大菩提。種姓為此二釋。下解發心菩提分法中。亦為此二說。又有別異說種姓持。即法爾種。謂十信前二發心持。即十信已去三菩提分法持。即十解已去。又說種姓持。謂十信心。二發心持。謂十解位。菩提分持。謂十行位。雖為此釋未有逗留典誥。不憑據如何依據。又種姓持。謂法爾種發心持。十信前十萬劫初發心。亦得取初理真發心亦得。
論曰住無種姓補特伽羅無種姓故雖有發心及行加行為所依止定不堪任無上菩提。釋曰。且有三釋。無種姓人。實未有時能發菩提心義。假設為論。故為此言雖發心等。是第一說。決定二乘種姓。亦名無大乘種姓。雖復值緣發菩提心。亦不堪任故。故說雖發心等。是第二釋。即法爾無種姓人。實雖發心。究竟畢退。不能得彼無上菩提。此第三說 問曰發菩提心非求世間果。此現行心從何種生。釋曰從福分善種生。非無漏種。無方便無漏慧故。故論云唯以人天善根。而成熟之等。
論解持異名中。亦名為助因依階級前導舍宅者。助成果故。能生果故。依得果故。隨說位故。導生起故。含攝藏果故。如其次第配助因等。
論曰如說種姓最初發心所行加行應知亦爾者。釋曰。如種姓有前助因義等。當知發心等亦爾 問曰所行加行是何。前
【現代漢語翻譯】 現代漢語譯本： 種姓之所以能夠建立，是因為它具有強大的力量，能夠證得大菩提。種姓的含義可以這樣解釋。在下面解釋發心、菩提分法時，也會這樣解釋。還有另一種不同的說法：種姓持，指的是法爾種，也就是十信位之前的發心。發心持，指的是十信位之後。菩提分法持，指的是十解位之後。又有一種說法：種姓持，指的是十信心。發心持，指的是十解位。菩提分持，指的是十行位。雖然有這樣的解釋，但沒有確鑿的典籍依據，沒有依據，又該如何遵循呢？還有一種說法：種姓持，指的是法爾種。發心持，指的是十信位之前十萬劫的最初發心。也可以理解為最初的真理髮心。 論中說：『沒有種姓的補特伽羅（pudgalas，人）因為沒有種姓，即使有發心和行加行作為所依止，也一定不能勝任無上菩提。』解釋說：這裡有三種解釋。沒有種姓的人，實際上沒有能夠發起菩提心的意義。假設來討論，所以說『即使發心等』。這是第一種說法。決定是二乘種姓的人，也稱為沒有大乘種姓。即使遇到因緣發了菩提心，也不能勝任，所以說『即使發心等』。這是第二種解釋。也就是法爾沒有種姓的人，即使發了心，最終也會退轉，不能得到那無上菩提。這是第三種說法。問：發菩提心不是爲了追求世間的果報，那麼這種現行的心是從哪裡產生的呢？回答：是從福分善種產生的，不是從無漏種產生的，因為沒有方便的無漏慧。所以論中說：『只是用人天的善根，來成熟它』等等。 論中解釋『持』的異名時，也稱為助因、依階級、前導、舍宅。助成果，所以是助因。能夠生果，所以是能生果。依靠它才能得到果，所以是依得果。隨著所說的位次，所以是隨說位。引導生起，所以是導生起。包含攝藏果，所以是含攝藏果。按照這樣的順序來對應助因等。 論中說：『就像說種姓、最初發心、所行加行也應該知道是這樣。』解釋說：就像種姓有前助因的意義等，應當知道發心等也是這樣。問：所行加行是什麼？前
【English Translation】 English version: That the gotra (lineage, seed) can be established is because it possesses great power and can attain great Bodhi (enlightenment). The meaning of gotra can be explained in this way. When explaining the initial aspiration and the Bodhipaksa-dharmas (factors of enlightenment) below, it will also be explained in this way. There is also another different saying: gotra-dhara (holder of lineage), which refers to the dharmata-gotra (naturally endowed lineage), that is, the initial aspiration before the ten stages of faith. Citta-utpada-dhara (holder of the arising of the mind), refers to after the ten stages of faith. Bodhipaksa-dhamma-dhara (holder of the factors of enlightenment), refers to after the ten stages of understanding. There is also a saying: gotra-dhara, refers to the ten stages of faith. Citta-utpada-dhara, refers to the ten stages of understanding. Bodhipaksa-dhamma-dhara, refers to the ten stages of practice. Although there are such explanations, there is no definitive scriptural basis. Without a basis, how can one follow it? There is also a saying: gotra-dhara, refers to the dharmata-gotra. Citta-utpada-dhara, refers to the initial aspiration of the first ten thousand kalpas (eons) before the ten stages of faith. It can also be understood as the initial aspiration of the first principle of truth. The treatise says: 'Pudgalas (persons) without gotra, because they have no gotra, even if they have the initial aspiration and the preparatory practice as their basis, they are certainly not capable of unsurpassed Bodhi.' The explanation says: Here are three explanations. People without gotra, in reality, do not have the meaning of being able to generate the Bodhi-citta (mind of enlightenment). Let's discuss it hypothetically, so it says 'even if they have the initial aspiration, etc.' This is the first explanation. Those who are determined to be Sravaka-gotra (lineage of hearers), are also called having no Mahayana-gotra (lineage of the great vehicle). Even if they generate the Bodhi-citta due to conditions, they are not capable, so it says 'even if they have the initial aspiration, etc.' This is the second explanation. That is, those who naturally have no gotra, even if they generate the mind, will ultimately regress and cannot attain that unsurpassed Bodhi. This is the third explanation. Question: The arising of the Bodhi-citta is not for seeking worldly rewards, so where does this present mind arise from? Answer: It arises from the roots of merit and good, not from the anasrava-gotra (untainted lineage), because there is no skillful means of untainted wisdom. Therefore, the treatise says: 'It is only matured by the roots of good of humans and devas (gods),' etc. When explaining the different names of 'dhara' (holder) in the treatise, it is also called hetu-sahakari (auxiliary cause), asraya-sopana (supportive ladder), purva-gamana (preceding guide), and nikaya (abode). Because it helps to achieve the fruit, it is the auxiliary cause. Because it can produce the fruit, it is the producer of the fruit. Because one relies on it to obtain the fruit, it is the reliance for obtaining the fruit. Following the stated stages, it is the stage of following the statement. Guiding the arising, it is the guide for arising. Containing and encompassing the fruit, it is the container and encompasser of the fruit. Corresponding to the auxiliary cause, etc., in this order. The treatise says: 'Just as it is said about gotra, the initial aspiration, and the preparatory practice that is performed, it should also be known to be like this.' The explanation says: Just as gotra has the meaning of a preceding auxiliary cause, etc., it should be known that the initial aspiration, etc., are also like this. Question: What is the preparatory practice that is performed? The previous
明發心持。名行加行。今此複名所行加行。釋曰。所行能行兩種名異。所行之行。謂菩提分法。能行之行。謂彼發心。故前發心名行加行。今此準文中菩提分法。是所行加行。兩種別也。
論解種姓有二中。本種姓習種姓。如新薰三義隨所應立之 有人云。護法菩薩取地上名習。不然。地前十信。不生無漏種故。生彼種時名習種姓。隨增說生。護月論師義別。唯勝軍師。本種姓于所知障可斷義用立之。習姓即十信時。取有漏聞思等種是 問曰。增上生見道云何。釋云言有二義。世第一法。或苦法智忍。為增上緣。生苦法忍。于有為中。唯此一無漏。不從因緣生。二或用世第一法。為因緣生。串習多時。所知障可斷有漏善最勝。最勝義故。得為因緣。發生苦法智忍。此論師意。用為因緣。即如后解。先師所立義增上緣生。既古所傳故。欲別一義故。故作是立。其意欲上者。唯護法義。有人云。護法十信時未別種者。不然。廣如別辨。如仁王經說有差別。地前有三心。一信心。二住心。三堅心。信位中名習種姓住者。即十解十行二十心。合為住心堅心。即十回向。西方尋訪彼經。未聞有本。雖爾今且會之。如彼經意總說。習種姓為眾多姓。即彼經云。習種姓者。謂在信心。即十信位也。性種姓者。謂在住心。住心彼
【現代漢語翻譯】 現代漢語譯本：'明發心持'，名為'行加行'。現在這裡又名'所行加行'。解釋說：'所行'和'能行'兩種名稱不同。'所行'之行，指的是菩提分法（bodhi-pakkhiya-dhammā，通往覺悟的要素）。'能行'之行，指的是發起菩提心。所以之前的發心名為'行加行'。現在這裡按照文中的菩提分法，是'所行加行'。這兩種是不同的。
論中解釋種姓（gotra，潛在能力）有兩種：本種姓（prakriti-gotra，先天潛能）和習種姓（samudānīta-gotra，後天培養的潛能）。就像新熏的三種意義，根據情況建立。有人說，護法（Dharmapāla）菩薩取地上（bhūmi，菩薩的階位）名為習種姓。不是這樣的。地上之前的十信（dasa śraddhā，十種信心），不產生無漏（anāsrava，沒有煩惱）的種子。產生那種種子的時候名為習種姓。隨著增長而說產生。護月（Candragomin）論師的意義不同。只有勝軍（Jitāri）論師，本種姓對於所知障（jñeyāvaraṇa，對一切事物真相的障礙）可斷的意義而建立。習種姓就是在十信的時候，取有漏（sāsrava，有煩惱）的聞思等種子。
問：增上生（adhipati-phala，增上果）見道（darśana-mārga，見道）是怎樣的？回答說：這裡有兩種意義。世第一法（laukikāgradharma，世間最高的善法），或者苦法智忍（duḥkha-dharma-jñāna-kṣānti，對苦諦的智慧忍），作為增上緣（adhipati-pratyaya，增上緣），產生苦法忍（duḥkha-dharma-kṣānti，對苦諦的忍）。在有為法（saṃskṛta-dharma，因緣和合而成的事物）中，只有這一個是無漏的，不從因緣生。第二種意義是，或者用世第一法作為因緣生，串習（abhyāsa，重複練習）多次，所知障可斷的有漏善最殊勝，因為是最殊勝的意義，所以可以作為因緣，發生苦法智忍。這位論師的意思，是用作因緣，就像後面的解釋。先師所立的增上緣生的意義，因為是古代所傳，想要區別一種意義，所以這樣建立。他的意思想要遵從護法的意義。有人說，護法在十信的時候沒有區別種姓，不是這樣的，詳細的辨析在別處。如《仁王經》（Renwang Jing）所說，有差別。地上之前有三心：一信心，二住心，三堅心。信位中名為習種姓，住心，就是十解（dasa adhimukti，十種勝解）、十行（dasa caryā，十種行）、二十心，合為住心。堅心，就是十回向（dasa pariṇāmanā，十種迴向）。在西方尋訪那部經，沒有聽說有本種姓。雖然這樣，現在且會合它。如那部經的意思總說，習種姓為眾多姓，就是那部經說，習種姓者，就是在信心，就是十信位。性種姓者，就是在住心，住心彼
【English Translation】 English version: 'Clearly arising mind holding' is named 'action of application'. Now this is also named 'application of what is acted upon'. Explanation: 'What is acted upon' and 'what is able to act' are two different names. The action of 'what is acted upon' refers to the bodhi-pakkhiya-dhammā (factors of enlightenment). The action of 'what is able to act' refers to the arising of bodhicitta (the mind of enlightenment). Therefore, the previous arising of bodhicitta is named 'action of application'. Now, according to the bodhi-pakkhiya-dhammā in the text, this is the 'application of what is acted upon'. These two are different.
The treatise explains that there are two types of gotra (lineage, potential): prakriti-gotra (innate potential) and samudānīta-gotra (acquired potential). Like the three meanings of new perfume, they are established according to the situation. Someone says that Bodhisattva Dharmapāla (Dharmapāla, protector of the Dharma) takes the bhūmi (stage of a Bodhisattva) as the name of samudānīta-gotra. This is not the case. The ten śraddhā (ten faiths) before the bhūmi do not produce anāsrava (without outflows) seeds. When that seed is produced, it is named samudānīta-gotra. It is said to arise along with the increase. The meaning of Candragomin (Candragomin, a Buddhist scholar) is different. Only Jitāri (Jitāri, a Buddhist master) establishes prakriti-gotra for the meaning of the knowable obscurations (jñeyāvaraṇa, obscurations to knowledge) being severable. Samudānīta-gotra is at the time of the ten faiths, taking the seeds of sāsrava (with outflows) hearing, thinking, and so on.
Question: What is the adhipati-phala (result of dominance) of darśana-mārga (path of seeing)? Answer: There are two meanings here. Laukikāgradharma (the highest mundane dharma), or duḥkha-dharma-jñāna-kṣānti (acceptance of the wisdom of the truth of suffering), as adhipati-pratyaya (dominant condition), produces duḥkha-dharma-kṣānti (acceptance of the truth of suffering). Among the saṃskṛta-dharma (conditioned dharmas), only this one is anāsrava, not arising from conditions. The second meaning is that, or using laukikāgradharma as a condition for arising, abhyāsa (repeated practice) many times, the severable sāsrava good of the knowable obscurations is the most excellent, because it is the most excellent meaning, so it can be used as a condition for the arising of duḥkha-dharma-jñāna-kṣānti. This treatise master's meaning is to use it as a condition, just like the later explanation. The meaning of adhipati-pratyaya arising established by the former masters, because it is transmitted from ancient times, wanting to distinguish one meaning, so it is established in this way. His intention is to follow the meaning of Dharmapāla. Someone says that Dharmapāla did not distinguish gotra at the time of the ten faiths, this is not the case, the detailed analysis is elsewhere. As the Renwang Jing (Renwang Jing, the Sutra of Humane Kings) says, there are differences. Before the bhūmi, there are three minds: one is the mind of faith, two is the mind of dwelling, and three is the mind of firmness. In the position of faith, it is named samudānīta-gotra, the mind of dwelling, that is, the ten adhimukti (ten superior understandings), the ten caryā (ten practices), and the twenty minds, combined as the mind of dwelling. The mind of firmness is the ten pariṇāmanā (ten dedications). Searching for that sutra in the West, I have not heard of prakriti-gotra. Even so, let's combine it for now. As the meaning of that sutra generally says, samudānīta-gotra is many gotras, that is, that sutra says, the samudānīta-gotra is in the mind of faith, that is, the position of the ten faiths. The nature gotra is in the mind of dwelling, the mind of dwelling is that
經即十解十行十解十行名性種姓 問何故彼經。先明習姓。后明本姓。釋曰。即初修習時。名為習姓。后習已成姓。名性種姓故。此先後非如此論義 問曰何故彼合二十心為十住。花嚴等開為二十心耶。釋曰簡前後故。前初發生增上信故。故簡異前。既不鄰近。初見道故。故合二十心。但名一住。故十回向彼經說。為道種姓。鄰近見道無漏道故。見道已去名行種姓。是彼經意。今此論意。理必不然。性各別故。
論解種子粗細中雲。又此種姓未習成果說名為細未有果故已習成果說名為粗與果俱故。釋曰。此取十信初熏。無漏種增倍故說粗細。非是餘位。云何名俱。如護法義。更別成種。新生之種與舊種俱。可如此釋。如護月義。但令舊增。即當念中新增之種。義說為果。舊本之種義說為因。故言俱也。又前念望后念。雖異剎那。因滅果生。由因有故。能生其果。故說為俱。如勝軍義。無始有漏善法種名因。十信初時因緣。無漏教熏成新種。此種是果。無始種為因。因果同時故。說為俱也。
論云于其種種末尼真珠琉璃螺貝等。乃至尚不令他欺罔于彼況當自為者。此中意。謂人有種種寶。心迷倒故。不能收拾。不能防護。先寄於他。心迷倒故。不能記憶。菩薩能正開悟。云尚不令他欺罔于彼。況當自為。
【現代漢語翻譯】 現代漢語譯本 經中提到的『十解十行』（shi jie shi xing，十種理解和十種實踐）和『十解十行名性種姓』（shi jie shi xing ming xing zhong xing，十種理解和十種實踐所代表的本性和種姓）。 問：為什麼那部經先闡明『習姓』（xi xing，通過後天學習獲得的種姓），后闡明『本姓』（ben xing，先天固有的種姓）？ 答：最初修習時，稱為『習姓』。後來，修習已經完成，所形成的種姓稱為『性種姓』（xing zhong xing，本性種姓）。因此，這種先後順序並非像論義那樣。 問：為什麼那部經將二十個心念合為『十住』（shi zhu，菩薩修行的十個階段），而《華嚴經》等經典卻將其分為二十個心念呢？ 答：這是爲了區分前後階段。因為最初生起增上信（zeng shang xin，增強的信心），所以要與之前的階段區分開來。既然不相鄰近，而且是初次見到道（dao，真理），所以將二十個心念合為一個，只稱為『一住』（yi zhu，第一住）。因此，那部經說『十回向』（shi hui xiang，菩薩修行的十個迴向階段）是『道種姓』（dao zhong xing，通往真理的種姓），因為它鄰近見道（jian dao，證悟真理）的無漏道（wu lou dao，沒有煩惱的道路）。見道之後，稱為『行種姓』（xing zhong xing，實踐的種姓），這是那部經的含義。但現在這部論的含義必然不是這樣，因為本性是各不相同的。 論中解釋種子粗細時說：『又此種姓未習成果，說名為細，未有果故；已習成果，說名為粗，與果俱故。』 解釋：這裡是指十信（shi xin，十種信心）初熏時，無漏種（wu lou zhong，沒有煩惱的種子）增加一倍，所以說粗細，並非指其他階段。怎樣稱為『俱』（ju，同時）呢？就像護法（Hu Fa，人名）的觀點，重新形成新的種子，新生的種子與舊的種子同時存在，可以這樣解釋。就像護月（Hu Yue，人名）的觀點，只是讓舊的種子增長，那麼當下的新增的種子，從意義上說是果，舊的本來的種子，從意義上說是因，所以說是『俱』。又以前念望后念，雖然只是剎那之間，因滅果生，由於因的存在，才能產生果，所以說是『俱』。就像勝軍（Sheng Jun，人名）的觀點，無始以來的有漏善法種（you lou shan fa zhong，有煩惱的善法種子）是因，十信初時，因緣和合，無漏教法熏習形成新的種子，這個種子是果，無始以來的種子是因，因果同時存在，所以說是『俱』。 論中說：『于其種種末尼（mo ni，如意寶珠）、真珠（zhen zhu，珍珠）、琉璃（liu li，琉璃）、螺（luo，海螺）、貝（bei，貝殼）等，乃至尚不令他欺罔于彼，況當自為者。』 這裡的意思是說，人有各種各樣的寶物，但因為心迷倒（xin mi dao，內心迷惑顛倒），不能收拾，不能防護，先寄託給別人。因為心迷倒，不能記憶。菩薩能夠正確地開悟，所以說『尚不令他欺罔于彼，況當自為』。
【English Translation】 English version The sutra mentions 'Shi Jie Shi Xing' (十解十行, Ten Understandings and Ten Practices) and 'Shi Jie Shi Xing Ming Xing Zhong Xing' (十解十行名性種姓, Ten Understandings and Ten Practices representing nature and lineage). Question: Why does that sutra first clarify 'Xi Xing' (習姓, lineage acquired through learning) and then clarify 'Ben Xing' (本姓, innate lineage)? Answer: Initially, during the practice, it is called 'Xi Xing'. Later, when the practice is completed, the formed lineage is called 'Xing Zhong Xing' (性種姓, nature lineage). Therefore, this sequence is not like the meaning in the arguments. Question: Why does that sutra combine twenty mind moments into 'Shi Zhu' (十住, Ten Dwellings of Bodhisattva practice), while the Avatamsaka Sutra and other scriptures divide them into twenty mind moments? Answer: This is to distinguish between the previous and subsequent stages. Because initially, there arises increased faith (Zeng Shang Xin, 增上信), it needs to be distinguished from the previous stage. Since it is not adjacent and it is the first time seeing the Dao (道, Truth), the twenty mind moments are combined into one, and it is only called 'Yi Zhu' (一住, First Dwelling). Therefore, that sutra says that 'Shi Hui Xiang' (十回向, Ten Dedications of Bodhisattva practice) is the 'Dao Zhong Xing' (道種姓, lineage leading to Truth), because it is close to the unconditioned path (Wu Lou Dao, 無漏道) of seeing the Dao (Jian Dao, 見道). After seeing the Dao, it is called 'Xing Zhong Xing' (行種姓, lineage of practice), which is the meaning of that sutra. But the meaning of this treatise is necessarily not like this, because the natures are different. The treatise explains the coarseness and fineness of seeds, saying: 'Moreover, this lineage that has not yet achieved the fruit of practice is called fine because there is no fruit; the lineage that has achieved the fruit of practice is called coarse because it is together with the fruit.' Explanation: This refers to the initial influence of the Ten Faiths (Shi Xin, 十信), where the unconditioned seed (Wu Lou Zhong, 無漏種) doubles, so it is said to be coarse or fine, not referring to other stages. How is it called 'together' (Ju, 俱)? Like the view of Hu Fa (護法, a person's name), a new seed is formed again, and the newly born seed exists together with the old seed, which can be explained in this way. Like the view of Hu Yue (護月, a person's name), it only allows the old seed to grow, then the newly added seed in the present moment is, in terms of meaning, the fruit, and the old original seed is, in terms of meaning, the cause, so it is said to be 'together'. Also, looking from the previous moment to the next moment, although it is only a moment, the cause ceases and the fruit arises, and because of the existence of the cause, it can produce the fruit, so it is said to be 'together'. Like the view of Sheng Jun (勝軍, a person's name), the conditioned good seed (You Lou Shan Fa Zhong, 有漏善法種) from beginningless time is the cause, and at the beginning of the Ten Faiths, the conditions come together, and the unconditioned teachings influence and form a new seed, this seed is the fruit, and the seed from beginningless time is the cause, and the cause and fruit exist simultaneously, so it is said to be 'together'. The treatise says: 'Regarding various Mani (摩尼, wish-fulfilling jewel), Zhen Zhu (真珠, pearl), Liu Li (琉璃, lapis lazuli), Luo (螺, conch), Bei (貝, shell), etc., one should not even allow others to deceive or take advantage of them, let alone do it oneself.' The meaning here is that people have all kinds of treasures, but because their minds are deluded (Xin Mi Dao, 心迷倒), they cannot collect them, cannot protect them, and first entrust them to others. Because their minds are deluded, they cannot remember. Bodhisattvas can correctly enlighten, so it is said that 'one should not even allow others to deceive or take advantage of them, let alone do it oneself'.
論云其性好樂廣大財位於彼一切廣大資財心好受用樂大事業非狹少門者。謂菩薩心廣大故。心好受用。非少財位。其性好樂廣大財位。以事業廣大。而非狹少故。又前已明。施物雖少。而能均布惠施。廣大而非狹少。今明性好樂大財位施。能均布事業。廣大而非狹少。即與前文少物多物好樂為異也。
論云重於法受及重後世者。此一義。謂菩薩於四法受深生信之重。謂深信也。四法受如四卷下文自解。謂現在苦樂未來樂苦等。及後世報。菩薩深信。信故言重也。又深信四法受。及信有後世故。于少罪中。尚深見怖。何況多罪。故不造過。於此戒中。具有愛語利行同事四攝受法。尋讀配之。下亦明十業道。依文尋之。上下復有三種戒義。謂律儀戒等。宜尋取之。忍中但有耐怨害忍。
論解精進中。具明三種。始從謂諸菩薩以下。
至思擇方便要令究竟。明加行精進。次凡所施為下。至懈廢退屈。明被甲精進。于諸廣大事乃至何況小事來。明無怯弱精進。靜慮中亦三種。始從謂諸菩薩。乃至及遠離所深生愛慕以下。明方便靜慮。性薄煩惱下。乃至況于親品及中庸品。明饒益有情靜慮。若見若聞下。明引發神通靜慮。此解第三中。論云於法能受能持能思。如十地論世親釋。以聞思修三慧配之。聞謂
受記。憶思不忘名思。即此思能生修。從因為名。修慧名思。此別一意更勘十地論。別自解釋。慧中看意。無別明三種且配之。性不頑鈍。性不微昧。性不愚癡。此三句三慧。次第配之。以上諸句 論菩薩謂但能成熟俱生慧。即生得善。亦能入一切。明處境界。即方便善。此二句意總也。配三慧。下文亦總明三慧離過。能有力思擇。又性不頑癡。當加行慧 論此慧能入一切。明處境界。后成熟生得善。其後得慧起言說故。遍於彼彼。離放逸處。有力思擇。其無分別慧。異前後故。此中不重論。又釋此總論菩薩慧。未必別明三慧。
論云應知是名能比菩薩種姓粗相等者。以菩薩細種姓相難知。今以行比知種姓故。言能比菩薩種姓粗相故。此段初文云。由此相故。令他了知真是菩薩。其細相決定實義。唯佛能知。此中且推于佛。不言我亦不知。古人云彌勒不知者。謬也。以善戒經云。種姓粗相。我已略說。諸餘實義。唯佛能知者。當釋迦亦不知也。且知推佛。非彌勒不知。但言佛究竟知我亦知不究竟。寧有此義。若總言彌勒不知謬也。
論云種姓菩薩。乃至未為白法相違四隨煩惱若具不具之所染污等者。此中白法。謂前六度四隨煩惱。如次下自列。其無始種姓菩薩。未具為四種。或不具四染污時。姓與如是六
【現代漢語翻譯】 現代漢語譯本 受記（Vyākaraṇa，預言）。憶思不忘名思。即此思能生修。從因為名。修慧名思。此別一意更勘《十地論》。別自解釋。慧中看意。無別明三種且配之。性不頑鈍。性不微昧。性不愚癡。此三句三慧。次第配之。以上諸句，《論》菩薩謂但能成熟俱生慧。即生得善。亦能入一切明處境界。即方便善。此二句意總也。配三慧。下文亦總明三慧離過。能有力思擇。又性不頑癡。當加行慧。《論》此慧能入一切明處境界。后成熟生得善。其後得慧起言說故。遍於彼彼。離放逸處。有力思擇。其無分別慧。異前後故。此中不重論。又釋此總論菩薩慧。未必別明三慧。 《論》云應知是名能比菩薩種姓粗相等者。以菩薩細種姓相難知。今以行比知種姓故。言能比菩薩種姓粗相故。此段初文云。由此相故。令他了知真是菩薩。其細相決定實義。唯佛能知。此中且推于佛。不言我亦不知。古人云彌勒（Maitreya，未來佛）不知者。謬也。以《善戒經》云。種姓粗相。我已略說。諸餘實義。唯佛能知者。當釋迦（Śākyamuni，釋迦牟尼佛）亦不知也。且知推佛。非彌勒（Maitreya，未來佛）不知。但言佛究竟知我亦知不究竟。寧有此義。若總言彌勒（Maitreya，未來佛）不知謬也。 《論》云種姓菩薩。乃至未為白法相違四隨煩惱若具不具之所染污等者。此中白法。謂前六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、般若）四隨煩惱。如次下自列。其無始種姓菩薩。未具為四種。或不具四染污時。姓與如是六
【English Translation】 English version Vyākaraṇa (受記, Prophecy). Remembering and contemplating without forgetting is called 'thinking'. This 'thinking' can generate practice (修). It is named from the cause. Cultivating wisdom is called 'thinking'. This different meaning requires further examination in the Ten Stages Sutra (十地論). It explains itself separately. Look for the meaning within wisdom. There is no separate explanation of the three types; let's match them. 'The nature is not dull', 'the nature is not subtle and obscure', 'the nature is not foolish'. These three sentences correspond to the three wisdoms in order. Regarding the sentences above, the Treatise says that Bodhisattvas can only mature the innate wisdom, which is the goodness born from it. They can also enter all clear realms, which is skillful means. These two sentences summarize the meaning. They correspond to the three wisdoms. The following text also generally clarifies that the three wisdoms are free from faults and can powerfully discern. Also, 'the nature is not dull or foolish' should be associated with the wisdom of application. The Treatise says that this wisdom can enter all clear realms. Later, it matures into the goodness born from it. The wisdom attained later arises from speech, so it pervades everywhere. Away from the place of negligence, it powerfully discerns. The non-discriminating wisdom is different before and after, so it is not discussed repeatedly here. Also, this explains the Bodhisattva's wisdom in general, not necessarily clarifying the three wisdoms separately. The Treatise says, 'It should be known that this is called being able to compare the rough aspects of a Bodhisattva's lineage,' because the subtle aspects of a Bodhisattva's lineage are difficult to know. Now, the lineage is known by comparing actions, so it is said to be able to compare the rough aspects of a Bodhisattva's lineage. The initial text of this section says, 'Because of this aspect, it allows others to know that they are truly Bodhisattvas.' Only the Buddha can know the subtle aspects and the definitive true meaning. Here, it is attributed to the Buddha. It doesn't say that I also don't know. The ancients said that Maitreya (彌勒, Future Buddha) doesn't know, which is wrong. Because the Good Precepts Sutra says, 'I have briefly explained the rough aspects of lineage. Only the Buddha can know the remaining true meanings,' then Śākyamuni (釋迦, Buddha) also doesn't know. It should be known that it is attributed to the Buddha, not that Maitreya (彌勒, Future Buddha) doesn't know. It only says that the Buddha knows completely, and I also know incompletely. How can there be this meaning? If it is said in general that Maitreya (彌勒, Future Buddha) doesn't know, it is wrong. The Treatise says, 'Bodhisattvas of lineage, up to when they are not defiled by the four secondary afflictions that contradict the white dharmas, whether they possess them or not,' etc. Here, 'white dharmas' refers to the previous six Pāramitās (六度, Perfections: generosity, morality, patience, diligence, concentration, and wisdom) and the four secondary afflictions. They are listed in order below. When Bodhisattvas of beginningless lineage do not possess the four types or do not possess the four defilements, the lineage is like these six
度相應。若彼四隨之所染污故。白法不現。
論云若無種姓補特伽羅雖有一切一切一切種當知決定不證菩提者。相傳云。一切有三種者。初一切謂佛。第二一切。謂學行。第三一切。謂三世。言無姓人雖有佛及所學行。三世中決定不證菩提 又釋。初一切者謂佛。第二一切者。于所學行無顛倒執。第三一切。謂方便急速。翻前三因緣。但除根未熟無種姓者。亦得值佛學行。急發願等。無第四根熟。當知決定不證菩提。
發心品者
即第二發心持如前釋。此愿以何為體。謂欲信及勝解為體。或后得智為體。故十度中前六是正智。后四是后得智。愿居第八故。以後得智為體。若克性。即欲信為體。然如攝論兩處文自釋。若準次下文。以決定希求為體。希求即欲數也。
論云菩薩最初發心於諸菩薩所有正愿是初正愿普能攝受其餘正愿。下解發心中文云。最初發心能攝一切菩提分法。殊勝善根為上首故。等者此中最初正愿發心。皆猛利故。能攝余願心。又此初願心為上首。先起余願心等。皆是此種類故。是初願心攝。
論云如是應知最初發心有五種相謂自性者。即結前五又字義。依次配之。
論云又諸菩薩初發心已即名趣入大乘。至是故發心趣入所攝者。此中意明。初發心菩薩。名趣入
【現代漢語翻譯】 現代漢語譯本：度相應。如果被四種隨煩惱所染污，清凈的法就不會顯現。
論中說，如果沒有種姓（gotra，指具有某種潛能或傾向的個體）的補特伽羅（pudgala，指個體或人），即使擁有一切、一切、一切種（sarva sarva sarvatah，指所有、全部、各個方面），也應當知道他決定不會證得菩提（bodhi，指覺悟）。相傳認為，一切有三種：第一種一切，指的是佛（Buddha）；第二種一切，指的是學行（śikṣā，指學習和修行）；第三種一切，指的是三世（tri-adhvan，指過去、現在、未來）。意思是說，沒有種姓的人即使遇到佛，學習修行，經歷三世，也決定不會證得菩提。另一種解釋是，第一種一切指的是佛，第二種一切指的是對於所學之行沒有顛倒執著，第三種一切指的是方便迅速。與前面的三種因緣相反，但除了根器尚未成熟、沒有種姓的人，也可以值遇佛，學習修行，迅速發願等等。如果沒有第四種根器成熟的條件，應當知道他決定不會證得菩提。
發心品：
即第二次發心，持如前面的解釋。這個愿以什麼為體？以欲（chanda，指意願）、信（śraddhā，指信心）以及勝解（adhimoksha，指殊勝的理解）為體。或者以後得智（prsthalabdha-jnana，指證悟后獲得的智慧）為體。因此，十度（paramita，指十種波羅蜜）中，前六度是正智（samyak-jnana，指正確的智慧），后四度是后得智。愿位於第八位，因此以後得智為體。如果嚴格來說，就是以欲和信為體。然而，如《攝大乘論》（Mahāyānasaṃgraha）兩處經文的自釋。如果按照下文的順序，以決定性的希求為體。希求就是欲的範疇。
論中說，菩薩最初發心，對於諸菩薩所有的正愿（pranidhi，指誓願），是最初的正愿，普遍能夠攝受其餘的正愿。下文解釋發心時說，最初發心能夠攝受一切菩提分法（bodhipakṣika-dharma，指通往覺悟的要素），殊勝的善根作為首要的因素。等等，這裡面最初的正愿發心，都是因為猛利，所以能夠攝受其餘的願心。而且這個最初的願心作為首要的因素，先發起其餘的願心等等，都是屬於這一類，因此被最初的願心所攝。
論中說，應當知道最初發心有五種相，所謂自性，就是總結前面的五種相，又字的意義，依次對應。
論中說，諸菩薩最初發心之後，就名為趣入大乘（Mahāyāna，指大乘佛教）。因此，發心是趣入所攝的。這裡的意思是說，最初發心的菩薩，名為趣入。
【English Translation】 English version: Corresponding to the degree. If defiled by the four attendant afflictions, the pure Dharma will not manifest.
The treatise states that if a pudgala (individual or person) without gotra (lineage, referring to an individual with a certain potential or inclination) possesses sarva sarva sarvatah (all, everything, in every aspect), it should be known that they will definitely not attain bodhi (enlightenment). It is traditionally said that there are three types of 'all': the first 'all' refers to the Buddha (Buddha); the second 'all' refers to śikṣā (learning and practice); the third 'all' refers to the tri-adhvan (three times: past, present, and future). This means that even if a person without gotra encounters the Buddha, learns and practices, and experiences the three times, they will definitely not attain bodhi. Another explanation is that the first 'all' refers to the Buddha, the second 'all' refers to having no inverted clinging to the practices learned, and the third 'all' refers to expedient speed. Contrary to the previous three causes, except for those whose faculties are not yet mature and who lack gotra, they can also encounter the Buddha, learn and practice, quickly make vows, and so on. If there is no fourth condition of mature faculties, it should be known that they will definitely not attain bodhi.
Chapter on Generating the Mind of Enlightenment:
That is, the second generation of the mind, holding as explained before. What is the essence of this vow? Its essence is chanda (intention), śraddhā (faith), and adhimoksha (superior understanding). Or its essence is prsthalabdha-jnana (subsequent wisdom). Therefore, among the ten paramitas (perfections), the first six are samyak-jnana (right wisdom), and the last four are subsequent wisdom. The vow is located in the eighth position, so its essence is subsequent wisdom. Strictly speaking, its essence is intention and faith. However, as explained in the Mahāyānasaṃgraha (Compendium of the Mahayana) in two places. If following the order of the text below, its essence is determined aspiration. Aspiration is in the category of intention.
The treatise states that when a Bodhisattva initially generates the mind of enlightenment, their pranidhi (vow) for all Bodhisattvas is the initial right vow, which universally encompasses the remaining right vows. The explanation of generating the mind of enlightenment below states that the initial generation of the mind can encompass all bodhipakṣika-dharma (factors leading to enlightenment), with superior roots of virtue as the foremost factor. And so on, the initial right vow of generating the mind of enlightenment is all because of its intensity, so it can encompass the remaining vows. Moreover, this initial vow serves as the foremost factor, first initiating the remaining vows, and so on, all belonging to this category, therefore being encompassed by the initial vow.
The treatise states that it should be known that the initial generation of the mind has five aspects, the so-called nature, which summarizes the previous five aspects, and the meaning of 'also,' corresponding in order.
The treatise states that after Bodhisattvas initially generate the mind of enlightenment, they are called those who have entered the Mahāyāna (Great Vehicle). Therefore, generating the mind is encompassed by entering. The meaning here is that the Bodhisattva who initially generates the mind is called one who has entered.
大乘菩薩數。此約隨世俗情說。為趣入大乘菩薩。非真趣入。真趣入者。謂初地以去菩薩。若彼菩薩。即是實義。非世俗情言說道理。
論云如是應知最初發心是趣入攝菩提根本。大悲等流學所依止四句。即結四又字義。
論云四緣四因四力者。緣疏因親。力為助伴。通明因二種。故有三別。
論云十隨煩惱者。即下十種多字是也。其間憂苦惡行等。是隨煩惱者。以隨他煩惱生故。名隨煩惱。非體是煩惱。又以多為名。名隨煩惱。體非是也。在隨煩惱門收。名隨煩惱。
論解四因中。第二因云。賴佛菩薩善友攝受。與前四緣中第一緣何別。彼緣中但見作神通。未攝受教誨。今教誨是親故。是因也。見作神變。是疏不教誨故。是緣也。故二有別。因中第三。于諸眾生。多起悲心。與緣中第四未劫時等。救度眾生何異者。緣中但自創發心。令他發心。因中代他受苦等。是親故因也。
論云依四境處雖不串習而能發起下中上悲無有斷絕者。四境謂前列他自受苦等。若見自。若見他。隨遭一苦。起下悲。若見自他隨遭一苦。起中悲。若見自他受無間大苦。起上悲拔濟。又或於四境。一一皆能起上中下悲。
論曰若諸菩薩依止總別四因四緣或由自力或由因力或總二力而發心者當知此心堅固
【現代漢語翻譯】 現代漢語譯本 大乘菩薩的數量。這是根據世俗的常情來說的，是爲了引導進入大乘的菩薩，並非真正進入。真正進入的，是指初地及以上的菩薩。如果那些菩薩，才是真實意義上的，不是世俗常情言語所能表達的道理。
論中說，『應當知道最初發心是趣入菩提根本的攝持，大悲等流是學習所依止』這四句，總結了四個『又』字的含義。
論中說，『四緣、四因、四力』，緣是疏遠的，因是親近的，力是助伴。總的來說，因有兩種，所以有三種區別。
論中說，『十隨煩惱』，就是下面十種帶有『多』字的煩惱。其中憂、苦、惡行等，是隨煩惱，因為隨著其他煩惱而產生，所以叫做隨煩惱，但其本體不是煩惱。又因為『多』字而得名，叫做隨煩惱，但其本體不是。在隨煩惱門中收錄，所以叫做隨煩惱。
論中解釋四因，第二因說：『依賴佛、菩薩、善友的攝受』，這與前面四緣中的第一緣有什麼區別？那個緣中只是見到（佛菩薩）示現神通，沒有攝受教誨。現在（佛菩薩）教誨是親近的，所以是因。見到（佛菩薩）示現神變，是疏遠的，沒有教誨，所以是緣。因此二者有區別。因中的第三個，『對於眾生，多起悲心』，與緣中的第四個『在沒有劫難時等，救度眾生』有什麼不同？緣中只是自己創發心，令他人發心。因中是代替他人承受痛苦等，是親近的，所以是因。
論中說，『依靠四境處，即使不串習也能發起下、中、上悲心，沒有斷絕』。四境是指前面列舉的他人、自己遭受痛苦等。如果見到自己，或者見到他人，隨便遭遇一種痛苦，就生起下悲。如果見到自己和他人隨便遭遇一種痛苦，就生起中悲。如果見到自己和他人遭受無間的大痛苦，就生起上悲，想要拔除救濟。又或者對於四境，每一個都能生起上、中、下悲。
論中說，『如果諸位菩薩依靠總的或個別的四因、四緣，或者由於自己的力量，或者由於因的力量，或者總合兩種力量而發心，應當知道這種心是堅固的。』
【English Translation】 English version The number of Mahayana Bodhisattvas. This is spoken according to worldly conventions, to guide those entering the Mahayana path, not those who have truly entered. Those who have truly entered are the Bodhisattvas from the first Bhumi (ground) onwards. If those Bodhisattvas are the real meaning, it is not a principle that can be expressed by worldly conventions and words.
The treatise says, 'It should be known that the initial aspiration is the gathering of entering the root of Bodhi (enlightenment), and great compassion and its outflow are what learning relies on.' These four sentences summarize the meaning of the four 'also' words.
The treatise says, 'Four conditions, four causes, and four powers,' conditions are distant, causes are close, and power is an assistant. Generally speaking, there are two kinds of causes, so there are three distinctions.
The treatise says, 'Ten secondary afflictions,' are the ten kinds below that have the word 'many'. Among them, sorrow, suffering, evil deeds, etc., are secondary afflictions, because they arise following other afflictions, so they are called secondary afflictions, but their essence is not affliction. Also, because of the word 'many', they are called secondary afflictions, but their essence is not. They are included in the category of secondary afflictions, so they are called secondary afflictions.
The treatise explains the four causes, the second cause says: 'Relying on the acceptance of Buddhas, Bodhisattvas, and good friends,' what is the difference between this and the first condition in the previous four conditions? In that condition, one only sees the manifestation of supernatural powers, without acceptance and teaching. Now, the teaching is close, so it is a cause. Seeing the manifestation of supernatural powers is distant, without teaching, so it is a condition. Therefore, there is a difference between the two. The third in the causes, 'For all sentient beings, one often arises with compassion,' what is the difference between this and the fourth in the conditions, 'Rescuing sentient beings in times of no calamity, etc.'? In the condition, one only initiates the aspiration oneself, causing others to initiate the aspiration. In the cause, one takes on suffering for others, etc., which is close, so it is a cause.
The treatise says, 'Relying on the four objects, even without practice, one can generate lower, middle, and upper compassion without interruption.' The four objects refer to the previously listed suffering of others and oneself, etc. If one sees oneself, or sees others, encountering any kind of suffering, one generates lower compassion. If one sees oneself and others encountering any kind of suffering, one generates middle compassion. If one sees oneself and others suffering great suffering without interruption, one generates upper compassion, wanting to remove and rescue them. Or, for each of the four objects, one can generate upper, middle, and lower compassion.
The treatise says, 'If all Bodhisattvas rely on the general or individual four causes and four conditions, or due to their own power, or due to the power of causes, or combining both powers, to generate the aspiration, it should be known that this mind is firm.'
無動或由他力或加行力或總二力而發心者當知此心不堅不固亦非無動者。此中意。明前四因四緣中。若別依一因一緣。或總由四因四緣。而發心者。於四力中。且依二力。謂自因力。此二力中。或別依一力。或總依此二力。而發心者。此皆堅固不動。若別依他力及加行力或總二力。而發心者。此不堅固。亦非無動。若斯四緣中。初緣是近佛菩薩等。今此文者。別依總依。皆堅固不動。他力亦是。謂佛菩薩等他。即在不堅固非無動中收。此何相違。述曰不然。他力者。謂王及有力者。逼令發心。非如見佛菩薩。見佛菩薩自發心。在緣中收故不動。為他逼發心。是他力故動收。又加行力。是不堅固非無動收。如因中第二因。善友攝受。是堅固不動收。此何意也。述曰非也。善友攝受。是見菩薩教行行等所遇之緣。勝人加行力中雖遇友。乃世間之善士非如菩薩。故有別也。又義且約一義。此中判為堅固不動等。如實者緣因中。有動不堅固者。他加行力中。有不動等者。且約一義別故。為此論也。
論云有四因緣能令菩薩退菩提心何等為四。如文自列。此與前四因相違。動翻之即是。
論云攝眷屬過有其二種謂于眷屬饒益損減染污違順如是二事者。謂于違起損減染污。于順起增益染污。故名二事。
論云由
【現代漢語翻譯】 現代漢語譯本：如果發菩提心不是出於自身意願，而是由於他人的力量、額外的努力，或者兩者共同作用，那麼要知道這種發心是不堅定、不穩固的，也不是真正發自內心的。這裡的含義是，明確前面所說的四因四緣中，如果單獨依靠一個因或一個緣，或者完全依靠四因四緣來發心，那麼在四力中，至少依靠兩種力量，即自身的原因和力量。在這兩種力量中，或者單獨依靠一種力量，或者完全依靠這兩種力量來發心，這些都是堅定不移的。如果單獨依靠他人的力量和額外的努力，或者兩者共同作用來發心，那麼這種發心是不堅定的，也不是真正發自內心的。如果在這四緣中，最初的緣是接近佛菩薩等，那麼本文所說的情況，無論是單獨依靠還是完全依靠，都是堅定不移的。他人的力量也是如此，即佛菩薩等『他』，被歸類為不堅定、非真正發自內心。這有什麼矛盾嗎？解釋說：不是這樣的。他人的力量指的是國王或有權勢的人強迫發心，而不是像見到佛菩薩那樣自己發心。見到佛菩薩自己發心，被歸類為『緣』，所以是堅定不移的。被他人強迫發心，屬於他人的力量，所以被歸類為動搖。此外，額外的努力被歸類為不堅定、非真正發自內心，就像『因』中的第二個因，即善友的攝受，被歸類為堅定不移。這是什麼意思呢？解釋說：不是這樣的。善友的攝受，是見到菩薩的教導和行為等所遇到的緣。在勝人的額外努力中，雖然也遇到朋友，但那是世間的善士，不像菩薩那樣，所以是有區別的。此外，這個意義只是就一種情況而言。這裡判斷為堅定不移等，實際上在『緣因』中，有動搖不堅定的情況，在『他加行力』中，有不動搖等情況，只是就一種情況分別而言，所以才這樣論述。 論中說，有四種因緣能使菩薩退失菩提心，是哪四種呢？就像文中自己列出的那樣。這與前面的四因相反，是『動』的反面。 論中說，攝受眷屬的過失有兩種，即對眷屬的饒益和損減，染污和違順，這兩種情況是指，對於違背的，產生損減和染污；對於順從的，產生增益和染污，所以稱為兩種情況。 論中說，由於...
【English Translation】 English version: If the aspiration for Bodhi (Bodhi-citta, the mind of enlightenment) is not generated spontaneously, but due to the power of others, additional effort (加行力, extra effort), or a combination of both, then know that this aspiration is not firm, not stable, and not truly from the heart. The meaning here is to clarify that among the four causes and four conditions mentioned earlier, if one relies solely on one cause or one condition, or relies entirely on the four causes and four conditions to generate the aspiration, then among the four powers, at least rely on two powers, namely one's own cause and power. Among these two powers, either rely solely on one power, or rely entirely on these two powers to generate the aspiration, all of these are firm and unwavering. If one relies solely on the power of others and additional effort, or a combination of both, to generate the aspiration, then this aspiration is not firm and not truly from the heart. If among these four conditions, the initial condition is approaching Buddhas and Bodhisattvas (佛菩薩, enlightened beings) etc., then in the case mentioned in this text, whether relying solely or relying entirely, it is firm and unwavering. The power of others is also the same, that is, the 'other' such as Buddhas and Bodhisattvas, is categorized as not firm and not truly from the heart. Is there any contradiction in this? The explanation says: It is not like that. The power of others refers to being forced to generate the aspiration by a king or someone with power, not like generating the aspiration oneself upon seeing Buddhas and Bodhisattvas. Generating the aspiration oneself upon seeing Buddhas and Bodhisattvas is categorized as a 'condition', so it is firm and unwavering. Being forced to generate the aspiration by others belongs to the power of others, so it is categorized as wavering. Furthermore, additional effort is categorized as not firm and not truly from the heart, just like the second cause in 'cause', namely the acceptance of good friends (善友, virtuous friends), is categorized as firm and unwavering. What does this mean? The explanation says: It is not like that. The acceptance of good friends is the condition encountered when seeing the teachings and actions of Bodhisattvas etc. Although one also encounters friends in the additional effort of superior people, those are worldly virtuous people, not like Bodhisattvas, so there is a difference. Furthermore, this meaning is only in terms of one situation. Here, it is judged as firm and unwavering etc. In reality, in 'condition-cause', there are cases of wavering and not firm, and in 'the additional effort of others', there are cases of unwavering etc., but it is only in terms of one situation respectively, so this is how it is discussed. The treatise says, what are the four causes and conditions that can cause a Bodhisattva to lose the aspiration for Bodhi? It is just as listed in the text itself. This is the opposite of the previous four causes, and is the opposite of 'wavering'. The treatise says, there are two kinds of faults in embracing relatives, namely benefiting and harming relatives, defiling and complying, and opposing. These two situations refer to generating harm and defilement for those who oppose; and generating benefit and defilement for those who comply, so they are called two situations. The treatise says, due to...
此菩薩成熟如是無惱害福得倍輪王護所守護者 倍輪王福等。謂諸惡鬼魍魎。所不能近福。余身無病福。勇猛作義利福。無倦說法福。粗重轉輕福。用咒多驗福。此中言。咒句明句者。謂咒句泛爾非句。即咒有明辭。或此咒。或有明力。威神大者。名明句。眾生用之無驗。菩薩用之即驗。所惱有情。柔和忍辱福。隨惑微薄福。在國無災福。速脫惡趣福。能厭諸苦福。
自他利品
自下十六品。即一持。第三菩提分法熟。此一持。十六品中。大分為三。即論云。略說菩薩若所學處若如是學若能修學依。舊遠法師云。自下發心持有二。初之五品。明所學法。次十一品。明其學行。今曰不然。依此論云。有三種所學處。即前五品所學之處。是第一。若如是學。即第六一品。明如是學損學法。當第二也。若能修學。即餘十品。明能學人行。當第三也。初所學處。有五品七法。七法者何。如文自列。五品者何。束七為五也。云何束為五。謂自他利品。真實義品。威力品。成熟有情法自佛法品。菩提分法品。第一第二合為一。束五六二法為一故。但名五品。此開七法。應別處彰。今于自他利品首開者。以從菩提分法持首列也。菩提分法持。從最後品。持得為名。
論第一解純共自他利中。初明純自利。欲明自利
【現代漢語翻譯】 現代漢語譯本：此菩薩成就如此無惱害的福德，是倍于輪王所守護的福德，等同於倍數輪王的福德。這是指諸如惡鬼魍魎（各種妖魔鬼怪）等不能接近的福德，餘生沒有疾病的福德，勇猛精進利益眾生的福德，不疲倦地說法教化的福德，粗重煩惱轉為輕微的福德，使用咒語多有靈驗的福德。這裡所說的『咒句明句』，是指咒句泛泛而談並非明確的語句，即咒語中有明確的辭句，或者此咒語本身具有明晰的力量。威神力大的，稱為『明句』。眾生使用它沒有效果，菩薩使用它就立即有效。對於被惱害的有情眾生，菩薩具有柔和忍辱的福德，隨順煩惱微薄的福德，所在國家沒有災難的福德，迅速脫離惡趣的福德，能夠厭離各種痛苦的福德。
自他利品
從下面開始的十六品，屬於『一持』，是第三個菩提分法成熟的部分。這『一持』，在十六品中，大體上分為三部分。正如論中所說：『簡略地說，菩薩所應學習之處，以及如何學習，以及能夠修學所依。』舊遠法師說，從下面開始的發心持分為二：最初的五品，說明所學之法；接下來的十一品，說明其學行。現在看來並非如此。依據此論所說，有三種所學之處：前面的五品所學之處，是第一種；『若如是學』，即第六品，說明如何學習損減學習之法，當爲第二種；『若能修學』，即其餘十品，說明能夠學習的人的修行，當爲第三種。最初的所學之處，有五品七法。七法是什麼？如經文自己列出。五品是什麼？將七法歸納為五品。如何歸納為五品？即自他利品、真實義品、威力品、成熟有情法自佛法品、菩提分法品。第一品和第二品合為一品，將第五品和第六品兩種法合為一品，所以只稱為五品。此開出的七法，應該在別處闡明。現在在自他利品開頭闡明，是因為從菩提分法持的開頭列出。菩提分法持，是從最後品持得名稱。
論第一解純共自他利中，首先闡明純粹的自利，想要闡明自利。
【English Translation】 English version: This Bodhisattva, having matured such a blessing of non-harm, is protected by a blessing that is double that of a Cakravartin (wheel-turning king, a universal monarch), equal to the blessing of double Cakravartins. This refers to blessings that evil spirits and goblins (various demons and monsters) cannot approach, the blessing of being free from illness in the remaining life, the blessing of courageously and diligently benefiting sentient beings, the blessing of tirelessly teaching the Dharma, the blessing of transforming coarse and heavy afflictions into subtle ones, and the blessing of using mantras with great efficacy. The 'mantra phrase clear phrase' mentioned here refers to mantra phrases that are general and not explicit statements, meaning that the mantra contains clear phrases, or that the mantra itself possesses clear power. Those with great majestic power are called 'clear phrases'. When sentient beings use it, it has no effect, but when a Bodhisattva uses it, it immediately becomes effective. Towards sentient beings who are afflicted, the Bodhisattva possesses the blessing of gentleness and forbearance, the blessing of subtle afflictions, the blessing of no disasters in the country where they reside, the blessing of quickly escaping from evil destinies, and the blessing of being able to renounce all suffering.
The Chapter on Self and Other Benefit
The sixteen chapters starting from below belong to 'One Holding', which is the third part of the maturation of the factors of enlightenment. This 'One Holding', in the sixteen chapters, is broadly divided into three parts. As the treatise says: 'Briefly speaking, the places where a Bodhisattva should learn, how to learn, and what to rely on to be able to practice.' The old and distant Dharma master said that the holding of the aspiration for enlightenment starting from below is divided into two: the first five chapters explain the Dharma to be learned; the next eleven chapters explain its practice. It does not seem to be the case now. According to this treatise, there are three places to learn: the places to learn in the previous five chapters are the first; 'If learning in this way', that is, the sixth chapter, explains how to learn and diminish the learning Dharma, which should be the second; 'If able to practice', that is, the remaining ten chapters, explain the practice of those who are able to learn, which should be the third. The initial places to learn have five chapters and seven Dharmas. What are the seven Dharmas? As the text lists itself. What are the five chapters? Summarizing the seven Dharmas into five chapters. How to summarize into five chapters? Namely, the Chapter on Self and Other Benefit, the Chapter on the Meaning of Reality, the Chapter on Power, the Chapter on Maturing Sentient Beings and the Buddha Dharma, and the Chapter on the Factors of Enlightenment. The first and second chapters are combined into one chapter, and the fifth and sixth Dharmas are combined into one chapter, so it is only called five chapters. These seven Dharmas that are opened up should be clarified elsewhere. Now, clarifying at the beginning of the Chapter on Self and Other Benefit is because it is listed from the beginning of the holding of the factors of enlightenment. The holding of the factors of enlightenment derives its name from the last chapter.
In the first explanation of the treatise, in the pure common self and other benefit, first clarify the pure self-benefit, wanting to clarify self-benefit.
。先明自利障法。謂諸菩薩。于純自利利他。乃至不越隨順菩薩儀故。此中有二。初明所應斷法。即違越之法。不順菩薩儀者應知應斷者。是第二明所應修學不越學處隨順菩薩儀者。應勤修學。且總明所斷所學二法竟。自下別明自利障法。有八隨義應知。
論云第二略解自利共他中雲。若諸菩薩或悲為首或為迴向無上菩提及為生天於一切時修施忍等乃至自利共他者。此中意。由起悲擬利他。故求菩提。為利他故。生天利物。教化眾生。非如前應斷中。執天為勝樂。求生天。今為他物生天。即以悲為首故。修施忍等。求菩提樂生天。皆樂利他故。名自利兼他。
論云又除如前所說諸相其餘一切等。乃至菩薩於此應勤修學以來。此中翻前自利障。應準名自利。今論云。翻前名自利共他利者。若獨翻自利障。唯行自利行。應唯是自利。以自利是障。菩薩不為。今意明言。壞兼物故。雖翻自利。亦有利他義。障中亦爾。若唯望自利行。即唯自利障。若言欲兼物。亦有他利障故。下解他利共自中雲。又除如是前所說諸相。其餘一切與彼相違。所有利他諸菩薩行。當知皆名利他共自。即翻前以邪見。修施以無因果見。犯戒離正行。為人說法。二法唯利他障。為利他兼自。此亦應是翻純利他障。為純利他行。今解意。有
【現代漢語翻譯】 現代漢語譯本：首先闡明阻礙自利的法。指的是諸位菩薩，在純粹的自利利他，乃至不超越隨順菩薩儀軌的範圍內。這其中有兩點。第一點闡明應該斷除的法，也就是違背菩薩儀軌的法，應該知曉並斷除。第二點闡明應該修學的，不超越學處，隨順菩薩儀軌的，應該勤奮修學。暫且總的說明了應該斷除和應該修學的兩種法。從下面開始分別闡明阻礙自利的法。有八種，根據意義應該知曉。
論中說，第二點簡略解釋自利和利他，其中說：『如果諸位菩薩或者以慈悲為首，或者爲了迴向無上菩提，以及爲了往生天界，在一切時修習佈施、忍辱等，乃至自利利他。』這裡的意思是，因為生起慈悲心想要利益他人，所以求取菩提。爲了利益他人，往生天界來利益眾生，教化眾生。不像前面應該斷除的，執著天界為殊勝的快樂，而求往生天界。現在是爲了他人往生天界，也就是以慈悲為首的緣故。修習佈施、忍辱等，求取菩提的快樂，往生天界，都是爲了利益他人，所以叫做自利兼利他。
論中說：『又除去如前面所說的各種相，其餘一切等。乃至菩薩對於此應該勤奮修學。』這裡是翻轉前面的自利障礙，應該按照名稱理解為自利。現在論中說，翻轉前面叫做自利共他利，如果僅僅翻轉自利障礙，只行自利的行為，應該僅僅是自利。因為自利是障礙，菩薩不會去做。現在的意思是說，因為破壞了兼顧他人的緣故，雖然翻轉了自利，也有利他的意義。障礙中也是這樣。如果僅僅希望自利的行為，就僅僅是自利障礙。如果說想要兼顧他人，也有他利障礙。下面解釋他利共自中說：『又除去如是前面所說的各種相，其餘一切與那些相反，所有利他的諸菩薩行，應當知曉都叫做利他共自。』也就是翻轉前面以邪見，修習佈施，以無因果見，犯戒離開正行，為人說法。兩種法僅僅是利他障礙，爲了利他兼顧自己。這裡也應該是翻轉純粹利他障礙，爲了純粹利他行為。現在的解釋是，有
【English Translation】 English version: First, clarify the laws that obstruct self-benefit. This refers to all Bodhisattvas, within the scope of purely benefiting oneself and others, and even not exceeding or conforming to the conduct of a Bodhisattva. There are two points here. The first point clarifies the laws that should be abandoned, that is, the laws that violate the conduct of a Bodhisattva, which should be known and abandoned. The second point clarifies what should be learned, not exceeding the precepts, conforming to the conduct of a Bodhisattva, which should be diligently learned. For the time being, a general explanation of the two types of laws that should be abandoned and learned has been given. From below, the laws that obstruct self-benefit will be explained separately. There are eight types, which should be understood according to their meaning.
The treatise says, the second point briefly explains self-benefit and benefiting others, in which it says: 'If all Bodhisattvas, either taking compassion as the head, or for the sake of dedicating to unsurpassed Bodhi, and for the sake of being born in the heavens, at all times cultivate giving, forbearance, etc., and even benefit oneself and others.' The meaning here is that because of arising compassion and wanting to benefit others, one seeks Bodhi. For the sake of benefiting others, one is born in the heavens to benefit sentient beings, and teach sentient beings. Unlike what should be abandoned earlier, clinging to the heavens as supreme happiness, and seeking to be born in the heavens. Now it is for the sake of others that one is born in the heavens, that is, because of taking compassion as the head. Cultivating giving, forbearance, etc., seeking the happiness of Bodhi, and being born in the heavens, are all for the sake of benefiting others, so it is called self-benefit combined with benefiting others.
The treatise says: 'Also, remove all the various aspects mentioned earlier, and everything else, etc. Until the Bodhisattva should diligently learn this.' This is reversing the previous obstacles to self-benefit, which should be understood as self-benefit according to the name. Now the treatise says, reversing the previous is called self-benefit combined with benefiting others. If only reversing the obstacles to self-benefit, and only practicing self-benefit, it should only be self-benefit. Because self-benefit is an obstacle, the Bodhisattva will not do it. The current meaning is that because of destroying the consideration of others, although self-benefit is reversed, there is also the meaning of benefiting others. It is the same in obstacles. If only hoping for self-benefit, it is only an obstacle to self-benefit. If saying that one wants to consider others, there is also an obstacle to benefiting others. The following explains benefiting others combined with self: 'Also, remove all the various aspects mentioned earlier, and everything else that is contrary to those, all the Bodhisattva practices that benefit others, should be known as benefiting others combined with self.' That is, reversing the previous with wrong views, practicing giving, with the view of no cause and effect, violating precepts and leaving the right practice, and speaking the Dharma for others. The two types of laws are only obstacles to benefiting others, for the sake of benefiting others and considering oneself. This should also be reversing the pure obstacles to benefiting others, for the sake of pure acts of benefiting others. The current explanation is that there are
兼物之義故。雖翻障行通自他。上下二文相似也。菩薩以利他為本故。唯利他及共自他利非障。若自利者。是障純利他行中有三。一為利物故。舍色還生欲。二為利物故。以順先所得神通十方教化。三已圓滿果故。自更無求。唯為利他。作大利益神通事等。解此三訖。勤學令斷前二法。二法者。即前翻中二法者是。
論云利益種類自他利者。謂一法自行。令他行自他一種行一法。故名種類。四法受。謂此他世樂苦。共為四句。名四法受。論乃合第三第四二法雙明 問曰此中明自他利種類。何故第一第四法。受此他世俱非利益。皆是苦受。此中明耶。義曰。菩薩不以第四法受。為利益自他。若此行無利益自他故。菩薩不為之意也。第五種類中。有涅槃及涅槃法等者。以得涅槃。世間出世間之自利兼人是。此第五因舉前第二第三事乃泛明。第一第四意不取。又以四法受法自利。知可行不可行故。亦兼與人。亦知可行不可行。自他俱知可行者。行不可行者。不行故俱為利益。
論解五種樂中。略出體性。言因樂者。以三法為體。謂順樂果業。及根塵二法。能生順樂受觸者。此三是因樂體。即通五蘊性。以通取順樂果業故。相應共有皆因樂體。通五蘊為體。二者受樂。即喜樂受。通漏無漏。為受樂體。三苦對治樂
【現代漢語翻譯】 現代漢語譯本：因為兼顧利益萬物的意義。即使顛倒障礙，也能使行為貫通自身與他人。上下兩段文字的意思相似。菩薩以利益他人為根本，所以只有利益他人以及共同利益自身與他人的行為才不是障礙。如果只是自利，那就是純粹利他行為的障礙，其中有三種情況：一是爲了利益眾生，捨棄色身而再次投生於慾望之中；二是爲了利益眾生，憑藉先前獲得的神通在十方世界教化；三是已經圓滿證果，自身不再有任何需求，只是爲了利益他人，做種種大利益的神通之事等等。解釋這三種情況完畢。勤奮學習，斷除前面所說的兩種法。兩種法，就是前面所說的顛倒之中的兩種法。
《論》中說，利益的種類包括自利和他利。所謂『種類』，是指一種法既能自己修行，也能令他人修行，自身與他人修行同一種法，所以稱為『種類』。四種感受，是指此世的快樂和痛苦，以及他世的快樂和痛苦，合起來成為四句，稱為『四法受』。《論》中將第三種和第四種感受合併在一起說明。問：這裡明明說的是自利和他利的種類，為什麼第一種和第四種感受，即此世和他世的痛苦，都不是利益，而是苦受，卻在這裡說明呢？答：菩薩不認為第四種感受是利益自身與他人的。如果這種行為不能利益自身與他人，菩薩就不會去做。
第五種種類中，有涅槃（Nirvana，寂滅）以及涅槃法等等。因為證得涅槃，既能自利，也能利益世間和出世間的人。這第五種原因，是舉出前面的第二種和第三種情況，從而泛泛地說明，第一種和第四種情況則不包括在內。又因為通過四法受來了解自利，從而知道哪些可以做，哪些不可以做，也能讓人知道哪些可以做，哪些不可以做。自身與他人都能知道哪些可以做，就去做；哪些不可以做，就不去做，這樣就能共同獲得利益。
《論》解釋五種快樂時，簡略地說明了它們的體性。說到『因樂』，以三種法為體：一是順應快樂果報的業，二是根和塵這兩種法，能夠產生順應快樂感受的觸。這三種是因樂的體性，貫通五蘊（Skandha，蘊）的性質。因為普遍地取順應快樂果報的業的緣故，相應和共有都是因樂的體性，貫通五蘊為體。二是受樂，即喜樂的感受，貫通有漏和無漏，作為受樂的體性。三是苦的對治之樂。
【English Translation】 English version: It is because of the meaning of encompassing the benefit of all things. Even if reversing obstacles, it can make actions penetrate oneself and others. The meanings of the upper and lower paragraphs are similar. Because Bodhisattvas take benefiting others as their foundation, only benefiting others and jointly benefiting oneself and others are not obstacles. If it is only self-benefit, then it is an obstacle to purely benefiting others. There are three situations: first, in order to benefit sentient beings, abandoning the physical body and being reborn into desires again; second, in order to benefit sentient beings, relying on previously obtained supernatural powers to teach and transform in the ten directions; third, having already perfectly attained the fruit, oneself no longer has any needs, but only in order to benefit others, doing all kinds of great beneficial supernatural deeds, etc. The explanation of these three situations is complete. Diligently study to cut off the two dharmas mentioned earlier. The two dharmas are the two dharmas in the aforementioned reversal.
The Treatise says that the types of benefits include self-benefit and benefiting others. The so-called 'types' refers to a dharma that can be practiced by oneself and also enable others to practice, oneself and others practicing the same dharma, so it is called 'types'. The four kinds of feelings refer to the happiness and suffering of this life, as well as the happiness and suffering of the next life, which together become four sentences, called 'four feelings of dharma'. The Treatise combines the third and fourth feelings to explain them together. Question: Here it is clearly stated that the types of self-benefit and benefiting others, why are the first and fourth feelings, that is, the suffering of this life and the next life, not benefits, but suffering, yet they are explained here? Answer: Bodhisattvas do not consider the fourth feeling to be beneficial to oneself and others. If this action cannot benefit oneself and others, Bodhisattvas will not do it.
In the fifth type, there are Nirvana (Nirvana, extinction) and Nirvana dharmas, etc. Because attaining Nirvana, one can benefit oneself and also benefit people in the world and beyond the world. This fifth reason is to cite the previous second and third situations, thereby generally explaining that the first and fourth situations are not included. Also, because one understands self-benefit through the four feelings of dharma, thereby knowing what can be done and what cannot be done, one can also let others know what can be done and what cannot be done. Oneself and others can know what can be done, then do it; what cannot be done, then do not do it, so that they can jointly obtain benefits.
When the Treatise explains the five kinds of happiness, it briefly explains their nature. Speaking of 'cause happiness', it takes three dharmas as its substance: first, the karma that accords with the result of happiness; second, the two dharmas of roots and dust, which can produce contact that accords with the feeling of happiness. These three are the substance of cause happiness, penetrating the nature of the five Skandhas (Skandha, aggregates). Because the karma that accords with the result of happiness is universally taken, correspondence and sharing are both the substance of cause happiness, penetrating the five Skandhas as the substance. Second is the happiness of feeling, that is, the feeling of joy and happiness, penetrating the defiled and undefiled, as the substance of the happiness of feeling. Third is the happiness of the antidote to suffering.
。如文。謂寒熱等苦息所。生起樂覺。即以慧為苦。對治樂體。又苦無之處。義說為此樂。非實有體。以下文中。自當簡釋。即隨所得或通五蘊。是此受體四受斷樂。即以想受滅定為樂體。即是厭心種上立滅定。滅定位中。所有厭心種子。皆此樂體。論云以定為樂體故。五無惱害樂。論有四種。一出離樂。即出家人。下文結云能隨順故。即隨菩提樂也。二遠離樂。謂初禪中所得離生喜樂。即以受數為體也。三寂靜樂。文言二禪以上諸尋伺息名寂靜樂。即以第二禪以上定。為此樂體。以除尋伺故。亦以慧為樂體。四三菩提樂。即正覺。謂無分別智樂。或通取后得智。為此樂體。以斷惑得此智。所得無為涅槃樂。是此樂收。為證寂滅故說寂滅。從心心所收。乃五樂體性也。又此五樂皆是有為。不明無為故。不取涅槃寂滅樂也。
論云言因樂者謂二樂品諸根境界若此為因順樂受觸者。此言因樂者。即與樂為因。名為因樂。謂根境二法能生樂受故。名為二法。是樂因也。又根境亦能生順苦受觸。今取生順樂受觸之根境。根境在樂受位中者。是故有品言。又釋。二樂品者。即樂自性中。有漏無漏樂為二也。又身心樂為二也。今文中言根境為因。能生漏無漏身心二種。二種樂也。不以根境為二。但以為因。意舉所生之果。謂
【現代漢語翻譯】 現代漢語譯本：如經文所說，寒熱等痛苦止息后所生起的快樂感覺，就用智慧作為對治痛苦的手段，來體現快樂的本質。又在沒有痛苦的地方，從意義上來說就是快樂，並非實際存在。以下經文中，自然會加以簡要解釋。即隨所獲得的快樂，或者通於五蘊（色、受、想、行、識），這是此種感受的本體。四種感受斷滅后的快樂，就以想受滅盡定為快樂的本體，也就是在厭離心的基礎上建立的滅盡定。滅盡定中所包含的所有厭離心種子，都是這種快樂的本體。論中說，以禪定為快樂的本體。五種無惱害的快樂，論中有四種：一是出離樂，即出家人的快樂，下文總結說，能夠隨順菩提，也就是隨順覺悟的快樂。二是遠離樂，指初禪中所獲得的離生喜樂，就以受蘊為本體。三是寂靜樂，經文中說，二禪以上各種尋伺止息，名為寂靜樂，就以第二禪以上的禪定，作為這種快樂的本體，因為除去了尋伺。也可以用智慧作為快樂的本體。四是三菩提樂，即正覺，指無分別智的快樂，或者通指后得智，作為這種快樂的本體，因為斷除了迷惑才獲得這種智慧，所獲得的無為涅槃樂，也包含在這種快樂之中。爲了證明寂滅而說寂滅。從心和心所法中攝取，就是五種快樂的體性。又這五種快樂都是有為法，沒有說明無為法，所以不取涅槃寂滅的快樂。 論中說，所說的『因樂』，是指兩種快樂的品類，即諸根和境界，如果這些作為原因，能夠順應快樂的感受，那麼，這裡所說的『因樂』，就是指與快樂作為原因，名為『因樂』。也就是說，根和境這兩種法能夠產生快樂的感受，因此說這兩種法是快樂的原因。又根和境也能產生順應痛苦的感受，現在選取能夠產生順應快樂感受的根和境。根和境在快樂感受的地位中，因此有『品』的說法。又解釋說，兩種快樂的品類，即快樂的自性中，有有漏和無漏的快樂這兩種。又身和心的快樂是兩種。現在經文中說，根和境作為原因，能夠產生有漏和無漏、身和心兩種快樂。不以根和境作為兩種，只是作為原因。意在舉出所產生的果，即
【English Translation】 English version: As the scripture says, the feeling of pleasure that arises when suffering such as cold and heat ceases is to use wisdom as a means to counteract suffering, in order to embody the essence of pleasure. Moreover, in a place where there is no suffering, it is said to be pleasure in terms of meaning, not actually existing. In the following scriptures, it will naturally be briefly explained. That is, the pleasure obtained, or through the five skandhas (form, feeling, perception, volition, and consciousness), is the substance of this feeling. The pleasure after the cessation of the four feelings is to take the cessation of perception and feeling as the substance of pleasure, that is, the cessation of perception and feeling established on the basis of aversion. All the seeds of aversion contained in the cessation of perception and feeling are the substance of this pleasure. The treatise says that meditation is the substance of pleasure. There are four kinds of five non-harmful pleasures in the treatise: one is the pleasure of renunciation, that is, the pleasure of monks, and the following summarizes that it can follow Bodhi, that is, the pleasure of following enlightenment. The second is the pleasure of detachment, which refers to the joy and pleasure of detachment obtained in the first Dhyana, which takes the feeling skandha as its substance. The third is the pleasure of tranquility. The scriptures say that the cessation of various searching and investigation above the second Dhyana is called the pleasure of tranquility, which takes the meditation above the second Dhyana as the substance of this pleasure, because searching and investigation are removed. Wisdom can also be used as the substance of pleasure. The fourth is the pleasure of the three Bodhi, that is, the right enlightenment, which refers to the pleasure of non-discriminating wisdom, or generally refers to the wisdom obtained later, as the substance of this pleasure, because this wisdom is obtained by eliminating confusion, and the unconditioned Nirvana pleasure obtained is also included in this pleasure. In order to prove Nirvana, Nirvana is said. Taking from the mind and mental functions is the nature of the five pleasures. Moreover, these five pleasures are all conditioned dharmas, and unconditioned dharmas are not explained, so the pleasure of Nirvana is not taken. The treatise says that the so-called 'causal pleasure' refers to the categories of two kinds of pleasure, that is, the roots and realms. If these are the cause and can conform to the feeling of pleasure, then the so-called 'causal pleasure' here refers to taking pleasure as the cause, which is called 'causal pleasure'. That is to say, the two dharmas of root and realm can produce the feeling of pleasure, so it is said that these two dharmas are the cause of pleasure. Moreover, the root and realm can also produce the feeling of conforming to suffering. Now select the root and realm that can produce the feeling of conforming to pleasure. The root and realm are in the position of feeling pleasure, so there is the saying of 'category'. It is also explained that the categories of two kinds of pleasure, that is, in the nature of pleasure, there are two kinds of pleasure, conditioned and unconditioned. Moreover, the pleasure of body and mind are two kinds. Now the scriptures say that the root and realm are the cause and can produce two kinds of pleasure, conditioned and unconditioned, body and mind. The root and realm are not regarded as two kinds, but only as the cause. The intention is to cite the fruit produced, that is,
漏無漏樂。取能生之因。根境為樂因也。又二樂品取。如前漏無漏身心等果。二兼取因。根境二為二樂品也。雖舉果樂。意取因樂。
論解第二受樂中雲。由前所說因樂所攝三因緣故等者。三因緣即根境二。及順樂果之業為三也。更別解。取如前別義中。
論解簡諸樂是自性非自性中。簡第四斷受樂中雲。然依勝義諸所有受皆悉是苦住滅定時此勝義苦暫時寂靜故名為樂者。此中滅定是無漏故。前加行心亦是無漏。而言所厭是苦者。遠從所厭有漏為語。如彼無為。其實無間道已得想受滅無為。后久時方得彼定。于得定時。卻從前無間道時所得故。名想受滅無為。今此亦爾。定是無漏加行非有漏。從遠所厭為名。名為厭苦。雖遠心亦是有漏善。以勝義理故亦是苦。又同想受無為者。是大義。
論云諸餘所有無惱害樂等者。謂出離樂。遠離樂寂靜樂。是隨順菩提樂故。是菩提分故。能引菩提樂也。如前可知。
論云當知所有現法當來可愛果業所攝因樂。乃至是所宜者于諸眾生即應授與等者。此中釋前五樂。應思擇可與不可與眾生義。若第一因樂中。取順樂果業。第三第四第五之樂。應一向與眾生不應思擇。其因樂中。根境二品。及第二受樂。應觀可與不可與方與眾生。此中有妨。如第三苦息除樂。
【現代漢語翻譯】 現代漢語譯本： 漏無漏樂：選取能夠產生快樂的原因。根和境是快樂的原因。另外，兩種樂品需要選取，如前面所說的有漏和無漏的身心等果。兩種樂品兼顧選取原因，根和境是兩種樂品。雖然提到果樂，但實際上是指因樂。
《俱舍論》解釋第二種受樂時說：『由前面所說的因樂所包含的三種因緣的緣故』等等。三種因緣就是根、境二者，以及順應快樂結果的業，這三者。另外一種解釋是，選取如前面別義中所說的。
《俱舍論》解釋簡別諸樂是自性還是非自性時，在簡別第四種斷受樂中說：『然而依據勝義諦，所有感受都是苦，住在滅盡定時，這種勝義苦暫時寂靜，所以稱為樂。』這裡所說的滅盡定是無漏的，之前的加行心也是無漏的，卻說所厭惡的是苦，這是從遙遠的所厭惡的有漏法來說的。如同那個無為法，實際上在無間道時已經得到了想受滅的無為，之後很久才能得到那個定。在得到定時，卻是從之前的無間道時所得，所以名為想受滅無為。現在這裡也是這樣，滅盡定是無漏的，加行心並非有漏，是從遙遠的所厭惡來說的，所以名為厭苦。即使遙遠的心也是有漏的善，但以勝義諦的道理來說也是苦。又如同想受無為法，這是大義。
《俱舍論》說：『其餘所有無惱害樂等』，指的是出離樂、遠離樂、寂靜樂，這些都是隨順菩提的快樂，是菩提分，能夠引導菩提樂。如前面所說可以知道。
《俱舍論》說：『應當知道所有現世和未來可愛的果報之業所包含的因樂，乃至是適宜的，就應該給予眾生』等等。這裡解釋了前面的五種快樂，應該思考哪些可以給予眾生，哪些不可以給予眾生的道理。如果是在第一種因樂中，選取順應快樂結果的業，第三、第四、第五種快樂，應該一概給予眾生，不需要思擇。而對於因樂中的根和境兩種，以及第二種受樂，應該觀察哪些可以給予，哪些不可以給予，然後才給予眾生。這裡有妨礙，比如第三種苦息除樂。
【English Translation】 English version: Leaked and unleaked pleasure: Select the causes that can generate pleasure. Roots (根) [sense organs] and objects (境) [sense objects] are the causes of pleasure. In addition, two types of pleasure should be selected, such as the leaked and unleaked body and mind, etc., as mentioned earlier. The two types of pleasure also include causes. Roots and objects are the two types of pleasure. Although the pleasure of results is mentioned, the intention is actually the pleasure of causes.
The Abhidharmakośa-bhāṣya explains the second type of pleasure, 'pleasure of feeling,' by saying: 'Because of the three causes and conditions contained in the pleasure of causes mentioned earlier,' etc. The three causes and conditions are the roots, objects, and the karma that accords with the result of pleasure. Another explanation is to select as mentioned in the previous separate meanings.
The Abhidharmakośa-bhāṣya, in distinguishing whether various pleasures are self-nature or non-self-nature, says in distinguishing the fourth type of pleasure, 'pleasure of cessation of feeling': 'However, according to the ultimate truth (勝義諦), all feelings are suffering. When dwelling in the cessation of feeling (滅盡定), this ultimate suffering is temporarily tranquil, so it is called pleasure.' The cessation of feeling mentioned here is un-leaked (無漏), and the previous preparatory mind (加行心) is also un-leaked. However, it is said that what is disliked is suffering, which is spoken from the perspective of the distant disliked leaked dharmas (有漏法). It is like that unconditioned (無為) dharma, in reality, the unconditioned dharma of the cessation of perception and feeling (想受滅) is already obtained at the path of immediate succession (無間道), and only after a long time can that samadhi be obtained. When obtaining the samadhi, it is obtained from the previous path of immediate succession, so it is called the unconditioned dharma of the cessation of perception and feeling. It is the same here. The cessation of feeling is un-leaked, and the preparatory mind is not leaked. It is named from the distant disliked, so it is called disliked suffering. Even if the distant mind is leaked good, it is also suffering according to the principle of ultimate truth. It is also like the unconditioned dharma of perception and feeling, which is a great meaning.
The Abhidharmakośa-bhāṣya says: 'All other pleasures without harm,' etc., refers to the pleasure of renunciation (出離樂), the pleasure of detachment (遠離樂), and the pleasure of tranquility (寂靜樂). These are all pleasures that accord with Bodhi (菩提), are parts of Bodhi (菩提分), and can lead to Bodhi pleasure. As mentioned earlier, it can be known.
The Abhidharmakośa-bhāṣya says: 'It should be known that all causes of pleasure contained in the karma of present and future lovable results, and even if it is appropriate, it should be given to sentient beings,' etc. This explains the five types of pleasure mentioned earlier. One should consider which can be given to sentient beings and which cannot be given to sentient beings. If it is in the first type of causal pleasure, selecting the karma that accords with the result of pleasure, the third, fourth, and fifth types of pleasure should be given to sentient beings without exception, without the need for consideration. As for the two types of roots and objects in causal pleasure, and the second type of pleasure of feeling, one should observe which can be given and which cannot be given, and then give them to sentient beings. There is an obstacle here, such as the third type of pleasure of cessation of suffering.
有一眾生。先為貧苦。不獲造罪。菩薩為息除苦故。授與財寶。既獲財寶。乃至放逸造諸罪等。豈不授與。此樂時能生諸罪。能生諸染。又無惱害樂中。出離樂。寂靜樂。是色界定。亦通有漏。是有為法。若授與眾生。眾生得之不廢。雖生色界起貪定味。不學內法。計為涅槃。后還生惡趣。眾生得之。非無有罪。非無有染。何故不同受樂。觀彼眾生可與不可與。乃言于諸眾生一向授與耶。又樂受自性中。通漏無漏。何故不言有漏者。簡擇思惟無漏者。一向授與如彼因樂。順樂果之業。一向授與。根塵因樂。即不授與。此因樂有二種。有與不與受樂。既有二種。亦應與不與。遠師云。順樂之業。攝彼決定應與者故說之。決定饒益。即有眾生起順苦業。菩薩不授。若起順樂業。決定應與故。彼受樂中無漏受者。攝彼決定。應利益者不能盡故。不得偏說。所作無量故。如四禪決定應與者與之。無漏受不然 問若有根熟。欲入見諦。堪與無漏者。亦是決定。何故不與。前解非也。義曰。若約實理。受自性中亦得。如因樂分別。但以有性無性別故。無漏受不應一向與。又可入一地。不可入地。別故不應一向說授與。設令入地人。一向應授以與。不令入相對故。故合為例。若爾斷受樂。無惱害樂。如何通。答思惟漏無漏。別受性故
【現代漢語翻譯】 現代漢語譯本 有一個眾生，先前貧困，無法創造罪業。菩薩爲了息滅他的痛苦，便給予他財寶。他得到財寶后，甚至放縱自己造作各種罪業。難道不應該給予嗎？這種給予快樂的時候，能夠產生各種罪業，能夠產生各種染污。另外，還有無惱害的快樂、出離的快樂、寂靜的快樂，這些是定（Samadhi，禪定），也通於有漏（Sāsrava，有煩惱的）。這些是有為法（Saṃskṛta，因緣和合而成的法）。如果給予眾生，眾生得到后不加以捨棄，即使生起對禪定滋味的貪愛，不學習內在的佛法，認為這就是涅槃（Nirvana，解脫），最終還是會墮入惡趣。眾生得到這些，並非沒有罪過，並非沒有染污。為什麼不觀察那個眾生可以給予還是不可以給予，然後才說對於所有眾生一概給予呢？而且樂受（Sukha vedanā，快樂的感受）的自性中，通於有漏和無漏（Anāsrava，沒有煩惱的）。為什麼不說有漏的樂受，而選擇思惟無漏的樂受，一概給予，就像因為快樂而順應快樂果報的業力，一概給予呢？根塵（Indriya-gocara，感官與對像）為因的快樂，就不給予。這種因樂有兩種，有給予和不給予的受樂。既然有兩種，也應該有給予和不給予。遠師說，順應快樂的業力，包含那些決定應該給予的，所以才這樣說。決定饒益，即有眾生生起順應痛苦的業力，菩薩不給予。如果生起順應快樂的業力，決定應該給予，因為在接受快樂中，無漏的感受包含那些決定應該利益的，不能完全包含，所以不能偏頗地說。所作的功德是無量的，就像四禪（catu-dhyāna，四種禪定境界）決定應該給予的就給予。無漏的感受不是這樣。問題：如果有人根機成熟，想要進入見諦（darśana-satya，證悟真理），可以給予無漏的樂受，這也是決定的，為什麼不給予？之前的解釋不對。義曰：如果按照真實的道理，在感受的自性中也可以給予，就像因樂那樣分別。但是因為有自性和沒有自性的區別，無漏的感受不應該一概給予。又可以進入一地（bhūmi，菩薩的階位），不可以進入一地，有這樣的區別，所以不應該一概地說給予。假設讓進入一地的人，一概應該給予，因為不讓進入是相對的，所以合起來作為例子。如果這樣，斷受樂（nirāmisa-sukha，離欲之樂）、無惱害樂（avyābādhya-sukha，沒有煩惱的快樂），如何貫通呢？回答：思惟有漏和無漏，區別感受的自性。
【English Translation】 English version There is a sentient being who is initially poor and unable to create demerit. A Bodhisattva, in order to relieve their suffering, bestows upon them wealth and treasures. Having obtained these, the being even indulges in creating various sins. Should this be given? This giving of pleasure can generate various sins and defilements. Furthermore, there are pleasures free from harm, pleasures of detachment, and pleasures of tranquility, which are Samadhi (concentration), also associated with the contaminated (Sāsrava, with afflictions). These are conditioned phenomena (Saṃskṛta, phenomena arising from causes and conditions). If given to sentient beings, and they do not abandon them, even if they develop attachment to the taste of Samadhi, and do not study the inner Dharma, mistaking it for Nirvana (liberation), they will eventually fall into evil realms. For sentient beings to obtain these is not without sin, not without defilement. Why not observe whether a sentient being is suitable to receive or not, before declaring that all sentient beings should be given these things indiscriminately? Moreover, the nature of pleasurable feeling (Sukha vedanā, feeling of happiness) encompasses both the contaminated and the uncontaminated (Anāsrava, without afflictions). Why not speak of contaminated pleasure, but instead choose to contemplate uncontaminated pleasure, giving it indiscriminately, just as one gives indiscriminately to those whose actions align with the pleasurable results of karma? Pleasure rooted in the senses and their objects (Indriya-gocara, sense organs and their objects) is not given. This causal pleasure is of two kinds: pleasure that is given and pleasure that is not given. Since there are two kinds, there should also be giving and not giving. The Venerable Yuan said that actions aligned with pleasure include those that should definitely be given, hence the statement. Decisive benefit means that if a sentient being generates actions aligned with suffering, the Bodhisattva does not give. If they generate actions aligned with pleasure, it should definitely be given, because in receiving pleasure, uncontaminated feelings include those that should definitely be benefited, but cannot include all, so it cannot be said partially. The actions are immeasurable, just as the four Dhyanas (catu-dhyāna, four meditative states) that should definitely be given are given. Uncontaminated feelings are not like this. Question: If someone's faculties are mature and they wish to enter the vision of truth (darśana-satya, seeing the truth), it is appropriate to give uncontaminated pleasure, which is also decisive, so why not give it? The previous explanation is incorrect. Meaning: According to the true principle, it can also be given in the nature of feeling, just like distinguishing causal pleasure. However, because of the distinction between having self-nature and not having self-nature, uncontaminated feelings should not be given indiscriminately. Furthermore, there is the distinction between being able to enter a stage (bhūmi, level of Bodhisattva) and not being able to enter a stage, so it should not be said that it is given indiscriminately. Suppose that for those who can enter a stage, it should be given indiscriminately, because not allowing entry is relative, so it is combined as an example. If so, how do we reconcile detached pleasure (nirāmisa-sukha, pleasure free from attachment) and pleasure free from harm (avyābādhya-sukha, pleasure without affliction)? Answer: Contemplate the contaminated and uncontaminated, distinguishing the nature of feeling.
。以何不同因樂。體有三種。得作分別。又斷受樂等一向授與。唯約今得人。即知已顯無漏受。亦令授與。以文影顯故。不說受樂也。
第三十六卷
自下品中。大文第三。明因攝果攝自利利他。即于因果中。皆有自利。兼他行故。
論云一者異熟因異熟果二者福因福果三者智因智果者。準下文中異熟因果等。別明福智因果等。合明別明。異熟因果中有三。一正明異熟體。此異熟體。勘下信言大勢具足。未必皆是無記之果。但于果時有增上果。或等流果名為果熟。若在地前。唯有漏善業感。若在地上。亦通用無漏為滋業。又若異熟無記果。唯是有漏。在地前攝。通有地上。若增上等流果。如信言大勢等在地上。通漏無漏。以在後得智起故。如是等是異熟體。二明異熟因者。準下文有八種。若在地前。唯有漏善業。若在地上。通漏無漏。若感有漏果者。此因名有漏。若感無漏果者。此因名無漏。是名第二異熟因。第三明異熟果者。不是前業所感之果名異熟果。即異熟體是業所招。名異熟果。得異熟已依異熟體。起諸身語等行。是異熟之果。即異熟體為因所發身語等為果。此果在地前地上。皆得通有漏無漏。準義應知。是名中之異熟果。第二通合明福智中亦三。第一先明福智二種體。二明福智二種因。
【現代漢語翻譯】 現代漢語譯本：以什麼不同的因產生快樂？體有三種，可以進行分別。又斷絕接受快樂等行為，完全授予（他人），僅就現在獲得的人而言，就可以知道已經顯現的無漏受，也令其授予（他人）。因為經文的影子已經顯現，所以不說接受快樂（這件事）。
第三十六卷
從下品開始，大的段落第三部分，闡明因包含果，包含自利利他。即在因果中，都有自利，兼顧利他的行為。
論中說：『一者異熟因異熟果（Vipāka-hetu-vipāka-phala，異熟因和異熟果），二者福因福果（Puṇya-hetu-puṇya-phala，福因和福果），三者智因智果（Jñāna-hetu-jñāna-phala，智因和智果）。』 參照下文中的異熟因果等，分別闡明福智因果等。合起來闡明和分別闡明。異熟因果中有三種：一是正明異熟體（Vipāka-kāya，異熟的本體）。這個異熟體，根據下文所說，信言大勢具足，未必都是無記（Avyākrta，非善非惡）的果報。但于果報產生時，有增上果（Adhipati-phala，增上果）或等流果（Nisyanda-phala，等流果）名為果熟。如果在地前（指凡夫位），只有有漏（Sāsrava，有煩惱）的善業感得。如果在地上（指聖位），也通用無漏（Anāsrava，無煩惱）作為滋養業。又如果異熟是無記果，只有有漏，在地前攝取。普遍存在於地上。如果增上等流果，如信言大勢等在地上，普遍存在有漏和無漏。因為在後得智（Prsthalabdha-jnana，后得智）生起時。像這些是異熟體。二是闡明異熟因。參照下文有八種。如果在地前，只有有漏的善業。如果在地上，普遍存在有漏和無漏。如果感得有漏果，這個因名為有漏。如果感得無漏果，這個因名為無漏。這是第二種異熟因。三是闡明異熟果。不是前業所感的果報名為異熟果。即異熟體是業力所招感的，名為異熟果。獲得異熟后，依靠異熟體，生起身語等行為，是異熟的果報。即異熟體為因所引發，身語等為果。這個果報在地前地上，都可以普遍存在有漏和無漏。參照意義應該知道。這是（三種）中的異熟果。第二，通合闡明福智中也有三種。第一，先闡明福智兩種體。二是闡明福智兩種因。
【English Translation】 English version: By what different cause is happiness produced? The substance has three types, which can be distinguished. Furthermore, cutting off the acceptance of happiness and other actions, completely bestowing (it upon others), only in terms of the person who obtains it now, it can be known that the already manifested Anāsrava-samjna (無漏受, non-outflow reception) is also caused to be bestowed (upon others). Because the shadow of the scripture has already manifested, the acceptance of happiness (this matter) is not mentioned.
Volume Thirty-Six
Starting from the lower section, the third part of the major division clarifies that the cause encompasses the effect, encompassing self-benefit and benefiting others. That is, within cause and effect, there is both self-benefit and the concurrent practice of benefiting others.
The treatise says: 'First, Vipāka-hetu-vipāka-phala (異熟因異熟果, cause of different maturation and effect of different maturation), second, Puṇya-hetu-puṇya-phala (福因福果, cause of merit and effect of merit), third, Jñāna-hetu-jñāna-phala (智因智果, cause of wisdom and effect of wisdom).' Referring to the Vipāka-hetu-vipāka-phala (異熟因果, cause and effect of different maturation) etc. in the following text, separately clarify the Puṇya-hetu-puṇya-phala (福智因果, cause and effect of merit and wisdom) etc. Combine to clarify and separately clarify. There are three types of Vipāka-hetu-vipāka-phala (異熟因果, cause and effect of different maturation): first, directly clarifying the Vipāka-kāya (異熟體, substance of different maturation). This Vipāka-kāya (異熟體, substance of different maturation), according to what is said in the following text, is endowed with trustworthy words and great power, and is not necessarily all Avyākrta (無記, unspecified) retribution. However, when retribution arises, Adhipati-phala (增上果, dominant effect) or Nisyanda-phala (等流果, outflow effect) are called mature effects. If before the ground (referring to the position of ordinary people), only Sāsrava (有漏, with outflows) good karma is felt. If on the ground (referring to the position of sages), Anāsrava (無漏, without outflows) is also commonly used as nourishing karma. Furthermore, if the Vipāka (異熟, different maturation) is an Avyākrta (無記, unspecified) effect, it is only Sāsrava (有漏, with outflows), taken in before the ground. It universally exists on the ground. If Adhipati-phala (增上果, dominant effect) and Nisyanda-phala (等流果, outflow effect), such as trustworthy words and great power, are on the ground, they universally exist with outflows and without outflows. Because when Prsthalabdha-jnana (后得智, wisdom attained afterwards) arises. These are like the Vipāka-kāya (異熟體, substance of different maturation). Second, clarify the Vipāka-hetu (異熟因, cause of different maturation). Referring to the following text, there are eight types. If before the ground, there is only Sāsrava (有漏, with outflows) good karma. If on the ground, it universally exists with outflows and without outflows. If an effect with outflows is felt, this cause is called with outflows. If an effect without outflows is felt, this cause is called without outflows. This is the second type of Vipāka-hetu (異熟因, cause of different maturation). Third, clarify the Vipāka-phala (異熟果, effect of different maturation). The effect that is not felt by previous karma is called Vipāka-phala (異熟果, effect of different maturation). That is, the Vipāka-kāya (異熟體, substance of different maturation) is what is summoned by the power of karma, and is called Vipāka-phala (異熟果, effect of different maturation). After obtaining Vipāka (異熟, different maturation), relying on the Vipāka-kāya (異熟體, substance of different maturation), the arising of actions of body, speech, and mind is the effect of Vipāka (異熟, different maturation). That is, the Vipāka-kāya (異熟體, substance of different maturation) is caused by the cause, and the actions of body, speech, and mind are the effect. This effect can universally exist with outflows and without outflows before and on the ground. The meaning should be known by reference. This is the Vipāka-phala (異熟果, effect of different maturation) in (the three types). Second, there are also three types in the combined clarification of Puṇya (福, merit) and Jñāna (智, wisdom). First, clarify the two types of Puṇya (福, merit) and Jñāna (智, wisdom). Second, clarify the two types of causes of Puṇya (福, merit) and Jñāna (智, wisdom).
三明福智二種果。以六度攝福智。為福智體。多少文違至文自解。通地前地上。通漏無漏。其福智因。亦通漏無漏地前地上。即能生福智之因。其福智果。即依福智所起利物利生等。為福智果。此若因若果等。皆唯是善通漏無漏。余至文當釋。第一解異熟中。第五信言具足云。眾所信奉斷訟取則不行諂誑偽升稱等。乃至信言具足。第六有大名稱流聞世間。乃至大勢具足等者。此中非以無記法為異熟體。以從先因所生。今得等流果。以從先因生故。于異熟中明。以此文知。通在無漏地上得有。又知異熟中通善性等。
論解因中。云慧施光明鮮凈衣物名形色因者。言形者。非形顯之形。若形顯之形。即有光明。顯色因感形色果義。故知形者。但是身形之形。以通顯色為因故。又同聚故。即以顯色為因。感形色者何違也。故形或是形顯之形。
論解大勢具足因中。意者。以供養三寶尊長等。發弘誓願。愿中當來世。攝持種種功德。致於自身中。由此供養髮愿等為因。當來感大勢具足。是此中意也。
論解人性具足中。云由二因緣施他人性者。謂他婦女樂自形丈夫將轉根失男根者。菩薩勸彼攝護令不轉根。又為說法。令彼女人及丈夫。因菩薩勸故。不樂女身當得男身。轉根者因菩薩勸故。得不轉根。名施他
【現代漢語翻譯】 現代漢語譯本： 三明（宿命明、天眼明、漏盡明）福智二種果，以六度（佈施、持戒、忍辱、精進、禪定、般若）攝福智，為福智之體。多少文句的違背，到文句自然解釋。通於地前（凡夫地）地上（聖者地），通於有漏無漏。其福智之因，也通於有漏無漏，地前地上。即能生福智之因。其福智果，即依福智所起利物利生等，為福智果。此若因若果等，皆唯是善，通有漏無漏。其餘到文句時當解釋。第一解異熟中，第五信言具足說，『眾人所信奉，斷訟取法則，不行諂誑偽升稱等，乃至信言具足。』第六有大名稱流聞世間，乃至大勢具足等。此中不是以無記法為異熟體，以從先因所生，今得等流果。以從先因生故，于異熟中說明。以此文知道，通在無漏地上得有。又知道異熟中通善性等。
論中解釋因時說，『以智慧佈施光明鮮凈的衣物名為形色因』。所說的『形』，不是形顯之形。如果是形顯之形，即有光明，顯色因感形色果的意義。所以知道『形』，只是身形之形，以通顯色為因的緣故。又因為同類聚集的緣故，即以顯色為因，感形色有什麼違背呢？所以形或者就是形顯之形。
論中解釋大勢具足因時說，意思是，以供養三寶（佛、法、僧）尊長等，發弘大的誓願，愿在當來世，攝持種種功德，致於自身中。由此供養髮愿等為因，當來感得大勢具足。這是此中的意思。
論中解釋人性具足時說，『由兩種因緣施予他人人性』，是指其他婦女喜歡自己的男性身體，丈夫將要轉變性根失去男根的人。菩薩勸他們攝護，令其不轉變性根。又為他們說法，令那些女人及丈夫，因為菩薩勸說的緣故，不樂意做女身，當得男身。將要轉變性根的人，因為菩薩勸說的緣故，得以不轉變性根，名為施予他人。
【English Translation】 English version: The two kinds of fruits of the Threefold Enlightenment (Trisvabhāva-jñāna) [宿命明(S宿命智，knowledge of past lives), 天眼明(S divyacakṣus, divine eye), 漏盡明(S āsravakṣayajñāna, extinction of outflows)], are encompassed by the Six Perfections (Ṣaṭpāramitā) [佈施(S dāna, generosity), 持戒(S śīla, discipline), 忍辱(S kṣānti, patience), 精進(S vīrya, diligence), 禪定(S dhyāna, meditation), 般若(S prajñā, wisdom)], which are the substance of merit and wisdom. Discrepancies in the wording will be resolved when the text explains itself. It applies to both before and after the Bhumi (stage of Bodhisattva) [地前(before the Bhumi), 地上(after the Bhumi)], and to both with outflows (āsrava) and without outflows (anāsrava). The causes of merit and wisdom also apply to both with outflows and without outflows, before and after the Bhumi. That is, the causes that can generate merit and wisdom. The fruits of merit and wisdom are the benefits to beings and sentient beings arising from merit and wisdom, which are the fruits of merit and wisdom. These causes and fruits are all only good, encompassing both with outflows and without outflows. The rest will be explained when we get to the text. In the first explanation of Vipāka (異熟, ripening), the fifth, 'endowed with trustworthy speech,' says, 'Trusted and revered by all, taking the law as the standard for resolving disputes, not engaging in flattery, deceit, false measures, etc., until endowed with trustworthy speech.' The sixth, 'having a great reputation that spreads throughout the world, until endowed with great power,' etc. Here, it is not that unwholesome (avyākata) dharmas are the substance of Vipāka, but that from the causes of the past, one now obtains the fruit of outflow (niṣyanda-phala). Because it arises from past causes, it is explained in Vipāka. From this text, we know that it can be obtained on the ground of no outflows. We also know that Vipāka encompasses good nature, etc.
In the explanation of causes in the treatise, it says, 'Giving bright and clean clothing with wisdom is called the cause of form and color.' The 'form' mentioned is not the form of manifestation. If it were the form of manifestation, it would have light, meaning that the cause of manifestation of color would result in the fruit of form and color. Therefore, we know that 'form' is only the form of the body, because it encompasses the cause of manifestation of color. Moreover, because of the aggregation of similar things, what contradiction is there in taking the manifestation of color as the cause and resulting in form and color? Therefore, form may also be the form of manifestation.
In the explanation of the cause of being endowed with great power in the treatise, the meaning is that by making offerings to the Three Jewels (Triratna) [佛(Buddha), 法(Dharma), 僧(Sangha)] and venerable elders, etc., one makes great vows, wishing to gather various merits in oneself in the future. Because of these offerings and vows, one will obtain the endowment of great power in the future. This is the meaning here.
In the explanation of being endowed with human nature in the treatise, it says, 'Giving human nature to others is due to two causes.' It refers to other women who like their male bodies, and husbands who are about to have their roots transformed and lose their male organs. The Bodhisattva advises them to protect themselves so that their roots are not transformed. He also preaches to them, so that those women and husbands, because of the Bodhisattva's advice, do not desire to be female and will obtain male bodies. Those who are about to have their roots transformed, because of the Bodhisattva's advice, are able to not have their roots transformed, which is called giving to others.
人性論別解三因緣中。第三田清凈云。當知略說能正發起如是加行及正安住此加行果名田清凈者。謂無間常委所作。發此加行時。及得隨地等。攝前加行所希之果。乃至以佛為前前所希之果。此加行等若因果。皆堪能福田故。名田清凈。
論第三解異熟果中。形色具足果謂。乃至凡所發言無不聽用者。此如異熟中信言具足何異。若此果依彼異熟而生。但依彼所生。即是果何必要有所屬。以形色端政故。人皆信用。又前信言中。于升稱等無差違故。所論升稱事。無不信受。今以形色端政故。所說之法人皆信受。故有不同。非即一言兩處明信。
論解自在具足果中。云能以佈施攝諸眾生等者。問何故異熟大財大朋大屬。皆自在具足。今果中但言大財為果。答曰。前實作法有大朋等。今以四攝事。配信言大勢具足故。唯佈施無大朋等。故不相違。
論大勢果中。亦有出言。皆為信用。但以所因別故。言皆信用隨因亦別論。若諸菩薩自有力。能不善安處所化有情。彼于自事不隨順。作如是於他所作利益。不名熾盛等。準前卷。唯自利。是菩薩障純利他菩薩事。今此亦爾。若自有能未能化有情。于自事中。不名隨順於他。不名熾盛。若自無能善能安處。所化有情能化他故。是菩薩事隨順而作。以自無知無力能
【現代漢語翻譯】 現代漢語譯本：人性論別解三因緣中，關於第三田清凈的解釋是：應當知道，簡略地說，能夠正確發起這樣的加行，以及正確安住於此加行之果，稱為田清凈。這意味著無間斷地、持續不斷地進行修持，在發起此加行時，以及獲得隨地等果位時，都包含著先前加行所希望獲得的果報，乃至以佛果為最終所希望獲得的果報。此加行等，無論是因還是果，都堪能作為福田，因此稱為田清凈。
論典中關於第三解異熟果的解釋，形色具足果是指：乃至凡所說的話，沒有不被聽從採納的。這與異熟果中的信言具足有什麼不同呢？如果此果是依彼異熟而生，僅僅是依彼所生，就是果，為什麼一定要有所屬呢？因為形貌端正，人們都相信他。而且，先前的信言中，對於升斗衡量等沒有差錯違背，所以所說的升斗衡量之事，沒有不被相信接受的。現在因為形貌端正，所說的佛法，人們都信受，所以有所不同。並非同一句話在兩處都顯明可信。
論典中解釋自在具足果時說：能夠以佈施來攝受一切眾生等等。問：為什麼異熟果中的大財富、大朋黨、大眷屬，都屬於自在具足，而現在的果中只說大財富是果呢？答：先前實際修法時有大朋黨等，現在以四攝事來配合信言大勢具足，所以只有佈施沒有大朋黨等，因此不相違背。
論典中關於大勢果的解釋中，也有說出的話都被人相信採納。但因為所依據的因不同，所以說的話被人相信採納，也隨著因的不同而有所區別。如果諸位菩薩自己有能力，卻不能妥善安置所教化的有情，他們對於自身的事情不隨順，像這樣對於他人所作的利益，不能稱為熾盛等等。參照前一卷，只利益自己，是菩薩的障礙，是純粹利益他人的菩薩事業的障礙。現在這裡也是這樣，如果自己有能力卻不能教化有情，在自身的事情中，不能稱為隨順於他人，不能稱為熾盛。如果自己沒有能力，卻能妥善安置所教化的有情，能夠教化他人，這是菩薩的事業，是隨順而作，因為自己沒有智慧和能力。
【English Translation】 English version: In the 'Treatise on Human Nature, Separate Explanations of the Three Causes and Conditions,' regarding the third 'Field Purity,' it should be known that, briefly speaking, being able to correctly initiate such practice (加行, jiaxing - preliminary practices) and correctly abide in the fruit of this practice is called 'Field Purity.' This means continuously and constantly engaging in practice, when initiating this practice, and when obtaining fruits such as 'following the ground' (隨地, suidi - following the stage), all contain the desired results of previous practices, even to the point of taking Buddhahood as the ultimate desired result. This practice, whether it is the cause or the result, is capable of being a field of merit (福田, futian - field of merit), therefore it is called 'Field Purity.'
In the explanation of the third 'Ripening Result' in the treatise, the 'Fruit of Complete Form and Appearance' refers to: even to the point that whatever is spoken is listened to and adopted. How is this different from the 'Completeness of Trustworthy Speech' in the 'Ripening Result'? If this fruit arises dependent on that 'Ripening Result,' and is merely born from it, it is the fruit, why must it necessarily belong to something? Because of the uprightness of form and appearance, people trust him. Moreover, in the previous 'Trustworthy Speech,' there are no errors or violations in measures such as '升' (sheng - a unit of dry measure) and '稱' (cheng - a unit of weight), so what is said about measures is believed and accepted without exception. Now, because of the uprightness of form and appearance, the Dharma spoken is believed and accepted by people, so there is a difference. It is not that the same statement is clearly credible in both places.
When explaining the 'Fruit of Complete Freedom,' the treatise says: 'Being able to gather all sentient beings through giving' and so on. Question: Why are great wealth, great companions, and great retinue in the 'Ripening Result' all aspects of 'Complete Freedom,' while in the current fruit, only great wealth is mentioned as the fruit? Answer: Previously, when actually practicing the Dharma, there were great companions and so on. Now, using the four means of gathering (四攝事, sishi shi - the four means of gathering) to match the 'Completeness of Trustworthy Speech and Great Power,' so only giving lacks great companions and so on, therefore it is not contradictory.
In the explanation of the 'Fruit of Great Power' in the treatise, there is also the statement that whatever is spoken is believed and adopted. However, because the causes relied upon are different, the words that are believed and adopted also differ according to the cause. If the Bodhisattvas themselves have the ability but cannot properly settle the sentient beings they are transforming, and they do not comply with their own affairs, then the benefits they do for others cannot be called flourishing and so on. Referring to the previous volume, only benefiting oneself is an obstacle for Bodhisattvas, an obstacle to the pure Bodhisattva activity of benefiting others. It is the same here, if one has the ability but cannot transform sentient beings, in one's own affairs, it cannot be called complying with others, it cannot be called flourishing. If one does not have the ability oneself, but can properly settle the sentient beings they are transforming, and can transform others, this is the activity of a Bodhisattva, acting in accordance with it, because one lacks wisdom and ability.
故。於他不名熾盛等。以有智慧力能。成熟彼物故。名為熾盛。
論云福有三種謂施戒忍智唯一種謂第六度精進靜慮通福智分者。如余處文。又前五是福。第六是智。又云前三是福下三是智。今並於此。總有三文相違者。如實前五為福。第六為智。是今此處約遍策為論。故通二分。又前三是福理定。后三是慧者。以精進靜慮。通策慧故。隨慧收。隱策福故。不說通福遍策之義。如文可知。如對法第二卷抄會。
論解依靜慮通修慈是福不言施等者。在散心故不說。又顯文唯有無妨。
論云是故二種于證正覺雖俱是勝而於其中等者。二種謂福智也。略簡異熟。非正證菩提因故。
論解第四現法自利中。云又諸如來現法涅槃所有世間及出世間等者。此中意。謂如來證涅槃。世出世法。菩薩併成熟之。以智為首故。名為自利。若以悲為首。如前所說。諸自利行名為利他 問曰何故前卷說自利是障。今名自利是菩薩現法也。答今此自利。實兼利他。以智為首。以悲為首。在義別故。義說自利。非一法中。有唯自利。若前障者。於一法中。唯有自利。無利他故。不同彼障也。
論曰若於欲界能獲他世財寶具足自體具足等。乃至修習后法自利利他者。此中意。謂欲界死。還生欲界。或生色界。色界死
【現代漢語翻譯】 現代漢語譯本：因此，對於其他不稱為熾盛等，因為具有智慧的力量能夠成熟那些事物，所以稱為熾盛（指具有智慧的力量能夠成熟事物）。
《論》中說，福有三種，即佈施、持戒、忍辱；智慧只有一種，即第六度（般若波羅蜜多）。精進和靜慮（禪定）通於福和智兩部分，就像其他地方的經文所說。又說，前五度是福，第六度是智。又說，前三度是福，后三度是智。現在將這些放在一起，總共有三處經文相互矛盾。實際上，前五度是福，第六度是智，這是現在此處根據普遍策勵的角度來討論，所以通於福和智兩部分。又說，前三度是福，這是理所當然的，后三度是慧，因為精進和靜慮（禪定）能夠策勵智慧，所以歸於慧。隱藏了策勵福德的作用，所以沒有說通於福和普遍策勵的含義，就像經文所能表達的那樣。如《對法》第二卷的抄會。
《論》解釋說，依靠靜慮（禪定）來修習慈心是福德，沒有說佈施等，是因為在散亂心中，所以沒有說。又顯示經文只有這些也沒有妨礙。
《論》中說，因此，這兩種（福和智）對於證得正覺雖然都是殊勝的，但在其中是平等的。這兩種是指福和智。這裡省略了異熟果報，因為它不是直接證得菩提的原因。
《論》解釋第四現法自利中說，『又諸如來現法涅槃所有世間及出世間等』。這裡的意思是說，如來證得涅槃，世間和出世間的法，菩薩都使之成熟，以智慧為首要，所以稱為自利。如果以慈悲為首要，就像前面所說的，諸自利的行為稱為利他。問：為什麼前面說自利是障礙，現在說自利是菩薩的現法呢？答：現在這個自利，實際上兼顧了利他，以智慧為首要，以慈悲為首要，在意義上有所區別。從意義上說自利，不是在一種法中只有自利。如果前面所說的障礙，是在一種法中，只有自利，沒有利他，所以不同於那種障礙。
《論》中說，『如果在欲界能夠獲得他世的財寶，具足自體，具足等，乃至修習后法，自利利他』。這裡的意思是說，在欲界死亡，還生在欲界，或者生在（此處原文缺失，無法翻譯），（此處原文缺失，無法翻譯）死亡。
【English Translation】 English version: Therefore, they are not called '熾盛' (chì shèng - blazing/flourishing) etc., because they have the power of wisdom to mature those things, so they are called '熾盛' (chì shèng - blazing/flourishing) (referring to having the power of wisdom to mature things).
The Treatise says that there are three kinds of merit (福 - fú): giving (佈施 - bù shī), morality (持戒 - chí jiè), and patience (忍辱 - rěn rǔ); there is only one kind of wisdom, which is the sixth perfection (般若波羅蜜多 - bō rě bō luó mì duō - Prajna Paramita). Diligence (精進 - jīng jìn) and meditative concentration (靜慮 - jìng lǜ - Dhyana) are common to both merit and wisdom, as stated in other scriptures. It is also said that the first five perfections are merit, and the sixth is wisdom. It is also said that the first three are merit, and the last three are wisdom. Now, putting these together, there are a total of three conflicting statements. In reality, the first five are merit, and the sixth is wisdom; this is now discussed here from the perspective of universal encouragement, so it is common to both merit and wisdom. It is also said that the first three are merit, which is certain, and the last three are wisdom, because diligence and meditative concentration can encourage wisdom, so they are included in wisdom. The function of encouraging merit is hidden, so it is not said to be common to merit and universal encouragement, as the text can express. As in the notes of the second volume of Abhidharma (對法 - duì fǎ).
The Treatise explains that relying on meditative concentration (靜慮 - jìng lǜ - Dhyana) to cultivate loving-kindness (慈 - cí) is merit, and it does not mention giving etc., because it is in a distracted mind, so it is not mentioned. It also shows that it does not matter if the text only has these.
The Treatise says, 'Therefore, these two (merit and wisdom) are both excellent for attaining enlightenment (正覺 - zhèng jué), but they are equal in it.' These two refer to merit and wisdom. Here, the different maturation (異熟 - yì shú) is omitted, because it is not the direct cause of attaining Bodhi.
The Treatise explains in the fourth, 'Self-benefit in the present life,' saying, 'Also, all the worldly and supramundane (世出世間 - shì chū shì jiān) things of the Tathagatas' Nirvana in the present life etc.' The meaning here is that when the Tathagatas attain Nirvana, the Bodhisattvas mature the worldly and supramundane dharmas, with wisdom as the foremost, so it is called self-benefit. If compassion is the foremost, as mentioned earlier, all self-benefiting actions are called benefiting others. Question: Why did the previous volume say that self-benefit is an obstacle, and now it says that self-benefit is the present life of the Bodhisattva? Answer: This self-benefit now actually includes benefiting others, with wisdom as the foremost, and compassion as the foremost, and there is a difference in meaning. In terms of self-benefit in meaning, it is not that there is only self-benefit in one dharma. If the obstacle mentioned earlier is that there is only self-benefit in one dharma, without benefiting others, so it is different from that obstacle.
The Treatise says, 'If one can obtain wealth and treasures in the next life in the desire realm (欲界 - yù jiè), be complete in oneself, be complete etc., and even cultivate the later dharmas, benefiting oneself and others.' The meaning here is that dying in the desire realm, one is reborn in the desire realm, or born in (missing text in original, cannot translate), (missing text in original, cannot translate) dies.
已。還生欲界。所得自體財寶。又現憂苦。俱修善因。于當來世。獲善果故。故他世自利利他也。
論第五畢竟等門中。云若諸煩惱一切永斷若諸所有八支聖道若此為依獲得世間善法是名畢竟等者。如無學身中。因無漏八道支力增上緣。生有漏善法。名畢竟也。唯此生故。已至極果故。
真實義品
即菩提分持。十六品中。次第二品也。言真實義者。依文所明。且如三性。遍計所執法爾體無。依他圓成二諦說有。今有言有無。即言無稱當真實。今明此義。名真實義品。何故自他利品下。明真實義品。前自他利。就行明法。行必依理故。自他利后辨真實義。諸列品次第。大文同此。如涅槃初明慈悲不殺等行。后明四諦如來性等。約理而言。如是等經。例非一故。前品后明真實義。
論云一依如所有姓二依盡所有性者。且如二智如所有姓。即無分別智。緣理之智。如境道理稱實性而觀。盡所有性。即后得智。緣事為境。盡境界性。而能觀之。此解大分以理事智別。又觀四諦十六諦三空門等觀智。名如所有性。八觀心雖后得智仍出世。后得緣相見道有性真如故。名如所有性。若后得緣有常無常有漏無漏等事。差別門不作相見道真如解之世間智。名盡所有性。此即約后得智。分為二智。謂世間后得。
【現代漢語翻譯】 已。還會轉生到欲界（Kāmadhātu，佛教宇宙觀中的一個領域）。所獲得的自身財寶，又會顯現憂愁痛苦，共同修習善因，在未來的世代，獲得好的結果。所以說，在其他世代，既能自利也能利他。
《論》第五畢竟等門中說：『如果各種煩惱全部永遠斷除，如果所有八支聖道（Aṣṭāṅga-mārga，佛教中達到解脫的八條途徑），如果依靠這些獲得世間的善法，這被稱為畢竟等。』就像無學（Arhat，已證得阿羅漢果位的人）的身上，因為無漏八道支（Anāsrava-aṣṭāṅga-mārga，沒有煩惱的八正道）的力量增上，產生有漏的善法，這被稱為畢竟。唯有這樣才能產生，因為已經到達了最高的果位。
真實義品
即菩提分持（bodhipākṣika-dharma，通往覺悟的三十七種修行方法）十六品中的第二品。所說的真實義，是依據文字所闡明的。比如三性（trisvabhāva，唯識宗提出的三種性質）：遍計所執性（parikalpita-svabhāva，虛妄分別的性質）的法，其體性是空無的；依他起性（paratantra-svabhāva，依賴於其他條件而產生的性質）和圓成實性（pariniṣpanna-svabhāva，圓滿成就的真實性質）二諦（dve satye，兩種真理：世俗諦和勝義諦）說是有的。現在說有說無，就是說無才符合真實。現在闡明這個意義，稱為真實義品。為什麼在自他利品之後，闡明真實義品？因為前面的自他利，是從行為上闡明法，而行為必定依據真理。所以在自他利之後辨別真實義。各品排列的順序，大的方面都是如此。比如《涅槃經》一開始闡明慈悲不殺等行為，之後闡明四諦（catvāri āryasatyāni，佛教的四個基本真理）如來性（Tathāgatagarbha，如來藏）等，從道理上來說。像這樣的經典，例子不止一個。所以前品之後闡明真實義。
《論》中說：『一是依據如所有性（yathāvadbhūta，如實知見），二是依據盡所有性（yāvatbhūta，知一切所有）。』比如二智（dve jñāne，兩種智慧）：如所有性，就是無分別智（nirvikalpa-jñāna，沒有分別的智慧），是緣理的智慧，如實地按照境的道理來觀察。盡所有性，就是后得智（pṛṣṭhalabdha-jñāna，在根本智之後獲得的智慧），以事為境，窮盡境界的性質，而能夠觀察。這種解釋大致以理事二智來區分。又如觀察四諦、十六諦、三空門（trīṇi śūnyatā-dvārāṇi，三種空性之門）等觀智，稱為如所有性。八觀心雖然是后得智，仍然是出世間的。后得智所緣的相是見道（darśana-mārga，見道的道路）所具有的真如（tathātā，事物的真實本性），所以稱為如所有性。如果后得智所緣的是有常無常、有漏無漏等事，差別門不作為相見道真如來理解的世間智，稱為盡所有性。這也就是把后得智分為二智，即世間的后得智。
【English Translation】 Furthermore, they are reborn in the Desire Realm (Kāmadhātu). The wealth and possessions they acquire for themselves are accompanied by sorrow and suffering. Together, they cultivate causes for goodness, so that in future lives, they may obtain good results. Therefore, in other lives, they benefit both themselves and others.
In the fifth section, 'The Gate of Ultimate Equality,' the Treatise states: 'If all afflictions are completely and permanently severed, if all the Eightfold Noble Paths (Aṣṭāṅga-mārga) are present, and if, relying on these, one obtains worldly virtuous dharmas, this is called ultimate equality.' It is like in the body of a non-learner (Arhat), due to the increasing power of the Eightfold Path without outflows (Anāsrava-aṣṭāṅga-mārga), conditioned virtuous dharmas with outflows arise. This is called ultimate equality. Only this can arise, because one has already reached the ultimate fruit.
The Chapter on True Meaning
This is the second chapter among the sixteen chapters on the Wings to Awakening (bodhipākṣika-dharma). The so-called 'true meaning' is based on what is clarified by the text. For example, the three natures (trisvabhāva): the nature of what is conceptually imputed (parikalpita-svabhāva), its essence is non-existent; the two truths (dve satye) of the dependent nature (paratantra-svabhāva) and the perfectly accomplished nature (pariniṣpanna-svabhāva) are said to exist. Now, saying 'exists' or 'does not exist' means that saying 'does not exist' is in accordance with the truth. Now, clarifying this meaning is called the 'Chapter on True Meaning.' Why is the 'Chapter on True Meaning' explained after the 'Chapter on Benefiting Self and Others'? Because the previous 'Benefiting Self and Others' explains the Dharma from the perspective of action, and action must rely on principle. Therefore, the 'True Meaning' is distinguished after 'Benefiting Self and Others.' The order of the chapters is generally the same in major texts. For example, the Nirvana Sutra initially explains actions such as compassion and non-killing, and then explains the Four Noble Truths (catvāri āryasatyāni), the Buddha-nature (Tathāgatagarbha), etc., from the perspective of principle. There are many examples of such sutras. Therefore, the 'True Meaning' is explained after the previous chapter.
The Treatise states: 'First, based on the nature of suchness (yathāvadbhūta), second, based on the nature of all that exists (yāvatbhūta).' For example, the two wisdoms (dve jñāne): the nature of suchness is non-discriminating wisdom (nirvikalpa-jñāna), which is the wisdom that cognizes principle, observing in accordance with the principle of the object. The nature of all that exists is subsequent wisdom (pṛṣṭhalabdha-jñāna), which takes phenomena as its object, exhausting the nature of the realm, and is able to observe. This explanation roughly distinguishes between the two wisdoms of principle and phenomena. Furthermore, observing the Four Noble Truths, the Sixteen Aspects of the Truths, the Three Doors of Emptiness (trīṇi śūnyatā-dvārāṇi), etc., is called the nature of suchness. Although the Eight Aspects of Mind are subsequent wisdom, they are still supramundane. The characteristic that subsequent wisdom cognizes is the true suchness (tathātā) possessed by the Path of Seeing (darśana-mārga), so it is called the nature of suchness. If subsequent wisdom cognizes phenomena such as permanence and impermanence, with outflows and without outflows, etc., and the gate of distinctions is not understood as the true suchness of the Path of Seeing, then it is worldly wisdom, and is called the nature of all that exists. This is dividing subsequent wisdom into two wisdoms, namely, worldly subsequent wisdom.
出世后得解。
論云復有四種一世間極成真實。乃至第四所知障凈所行真實者。初謂世間世俗共許。是有依世俗理。此法是有除所執之法故。名世間所成真實。以共許故名為真實。即唯有為有漏法。若無為無漏法。是道理所成出世間故二道理所成真實者。謂有智者乃至隨觀察行者。依止現比至教量等。道理所成之義。即通有漏無漏有為無為法。若第三煩惱障凈智所行真實。依論文通二乘加行等智。即三乘所得三智。三智之境。涅槃無為。四諦等法是。煩惱障凈智所行真實體。唯有漏中加行智。無漏二智。及涅槃無為。是即真實體 四所知障凈智所行真實者。即無分別。后得智。斷所知障所得之二智。及因斷所得無為真如。是此真實體。即明無漏無為。又后二真實。唯取因二障斷所得無為。不取智者即唯無為非通有為。
論解世間真實中。云何世間極成真實謂一切世間于彼彼事隨順假立世俗串習悟入覺慧所見同性者。此意明。一切世間人。于眾事中。隨眾事所起言說。意解所證之事。眾共許者。是此真實體故列 謂地唯是地等者。是此唯是此。乃至非不如是。謂此地唯是地。是水唯是水。不是火風等起。決定解世間共許故。無始傳來非今卒慮。此等是真實體。
論解道理極成真實中。云能尋思者能伺
【現代漢語翻譯】 現代漢語譯本：出世后才能得到解脫。
論中說，又有四種真實：一是世間極成真實（一切世間普遍認可的真實），二是道理所成真實（通過邏輯推理獲得的真實），三是煩惱障凈智所行真實（通過斷除煩惱障獲得的智慧所證的真實），四是所知障凈智所行真實（通過斷除所知障獲得的智慧所證的真實）。第一種，世間極成真實，是指世間世俗共同認可的，依賴於世俗道理而存在的。這種法是存在的，因為它排除了所執著的法，所以稱為世間所成真實。因為它被共同認可，所以稱為真實。它僅僅指有為有漏法。如果說是無為無漏法，那就是通過道理所證悟的出世間法了。第二種，道理所成真實，是指有智慧的人，乃至隨順觀察修行的人，依靠現量、比量、至教量等道理所證成的意義。它包括有漏無漏、有為無為法。第三種，煩惱障凈智所行真實，根據論的解釋，包括二乘（聲聞乘和緣覺乘）的加行等智，也就是三乘（聲聞乘、緣覺乘、菩薩乘）所證得的三智（聲聞智、緣覺智、菩薩智）。三智所證的境界，是涅槃無為，四諦等法。煩惱障凈智所行真實的本體，僅僅是有漏中的加行智，以及無漏的二智（根本智和后得智），和涅槃無為，這就是真實本體。第四種，所知障凈智所行真實，是指無分別智和后得智，是斷除所知障所獲得的兩種智慧，以及因為斷除所知障所獲得的無為真如。這是此種真實的本體。明確地說是無漏無為。而且后兩種真實，僅僅取因二障斷除所獲得的無為，不取智慧本身，也就是說僅僅是無為，不包括有為。
論中解釋世間真實時說：『什麼是世間極成真實呢？就是一切世間對於各種事物，隨順假立的世俗習慣，通過悟入覺慧所見到的共同性質。』這段話的意思是說，一切世間的人，對於各種事物，隨著各種事物所產生的言說，通過意念理解所證悟的事物，是大眾共同認可的，這就是此種真實的本體。例如，『地僅僅是地』等等，意思是說，這個僅僅是這個，乃至不是不如是。也就是說，地僅僅是地，水僅僅是水，不是火或者風等產生的。這是確定無疑的，是世間共同認可的，是無始以來就這樣的，不是現在才這樣認為的。這些就是真實本體。
論中解釋道理極成真實時說：『能夠尋思的人能夠伺察』
【English Translation】 English version: Liberation is attained after transcending the world.
The treatise states that there are four types of truth: first, the 'worldly established truth' (universally acknowledged truth by all worldly beings); second, the 'truth established by reason' (truth obtained through logical reasoning); third, the 'truth realized by the wisdom that purifies the afflictive obscurations' (truth realized by the wisdom gained from eliminating afflictive obscurations); and fourth, the 'truth realized by the wisdom that purifies the cognitive obscurations' (truth realized by the wisdom gained from eliminating cognitive obscurations). The first, the worldly established truth, refers to what is commonly acknowledged by the world and relies on worldly reasoning. This dharma exists because it excludes the dharma that is clung to, hence it is called the worldly established truth. Because it is commonly acknowledged, it is called truth. It refers only to conditioned and contaminated dharmas. If it were unconditioned and uncontaminated dharmas, then it would be the transcendental dharma realized through reasoning. The second, the truth established by reason, refers to the meaning realized by wise individuals, and those who cultivate according to observation, relying on direct perception, inference, and authoritative teachings. It encompasses contaminated and uncontaminated, conditioned and unconditioned dharmas. The third, the truth realized by the wisdom that purifies the afflictive obscurations, according to the treatise, includes the wisdom of the stages of application of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which are the three wisdoms (wisdom of Śrāvakas, wisdom of Pratyekabuddhas, and wisdom of Bodhisattvas) attained by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The object of the three wisdoms is Nirvāṇa (cessation) as unconditioned, the Four Noble Truths, and other dharmas. The essence of the truth realized by the wisdom that purifies the afflictive obscurations is only the wisdom of the stages of application in the contaminated realm, as well as the two uncontaminated wisdoms (fundamental wisdom and subsequent wisdom), and Nirvāṇa as unconditioned; this is the true essence. The fourth, the truth realized by the wisdom that purifies the cognitive obscurations, refers to non-conceptual wisdom and subsequent wisdom, which are the two wisdoms obtained from eliminating cognitive obscurations, as well as the unconditioned Suchness (Tathatā) obtained from eliminating cognitive obscurations. This is the essence of this truth. It clearly refers to uncontaminated and unconditioned. Moreover, the latter two truths only take the unconditioned obtained from the elimination of the two obscurations, and do not take the wisdom itself; that is, it is only unconditioned and does not include conditioned.
The treatise explains the worldly truth by saying: 'What is the worldly established truth? It is the common nature seen by all worldly beings in various things, following the conventional habits of provisional establishment, through the realization of awakened wisdom.' This means that all worldly beings, regarding various things, with the speech arising from various things, through the understanding of the mind, realize the things that are commonly acknowledged by the masses; this is the essence of this truth. For example, 'earth is only earth,' etc., means that this is only this, and not otherwise. That is, earth is only earth, water is only water, not produced by fire or wind. This is certain and undoubtedly acknowledged by the world, and has been so since beginningless time, not just thought of now. These are the true essence.
The treatise explains the truth established by reason by saying: 'Those who can contemplate can investigate.'
察者住尋伺地者下。謂如欲界。有人一時不起尋伺。若人有起此尋伺。名能尋伺者等。若以欲界對色界。名住尋伺者 又說能尋伺等者。明正起尋伺時人。住尋伺地。謂成熟尋伺人 居異生位者。謂聖人住無漏故。不極散亂多論義等。異生多散亂故。多樂論義故。唯據住異生者。又聖人雖有見諦。有比現聖言量等。少分而有。有已證得故。凡夫一向未證得。多生比智故。多理極成中。明凡夫比量道理。極成於法。
論解第三真實中。云若能引無漏智者。非有漏加行智故。云何煩惱障凈智所行真實。不緣無為涅槃耶。義曰。論云不正。是緣涅槃智。此能引無漏智緣涅槃。亦說此加行。為此中收。
論云數習異蘊補特伽羅無性見故者。即數習離蘊外無我見也。
論大文第二解無二中。云此中有者謂所安立假說自性即是世間長時所執等。乃至如是等類是諸世間共了諸法假說自性是名為有等者。此中意。謂一切境本自無有。今執者妄安立當有。假說自性。是有即無始來世間所執。起分別戲論。根本謂依境起名言分別故。乃至計有涅槃。如是等是遍計。有如是等所執戲論故。說之為有。
論云言非有謂即諸色假說自性。乃至皆無所有是名非有等者。此意明。謂如遍計。假說諸色等自性。為無事無相。即
色等無事無相故。所依言說說言假說者。此無事無相所依名言一切。都無所依。無故諸計有色等。此皆無所有。是名非有。如是名計有非有。皆遍計所執。聖者除之。名為中道。
論大文第三。明修空慧。是菩提方便。此空空于遍計所執。不如前所言非有之空也 又即此慧是諸菩薩等一行三字。總明修空之慧。是菩提方便。何以故。以諸菩薩下。乃至成熟佛法及諸有情兩行。明由有空慧不著生死 又能如實了知生死。乃至深心厭離一行四字來。明於生死中多受生死教化眾生。不以無常等行厭背生死。求入涅槃。即不著涅槃 第三若諸菩薩。不能如實了知生死。即不能于等。乃至不能成熟佛法有情四行來。明若無智者多入生死。不能成熟佛法有情。若有慧者不入生死。善能成熟佛法有情。即不入生死。節異凡夫。不同凡夫起貪等惑。入生死故。菩薩不入即由智也。常處涅槃 第四若諸菩薩于其生死以無常等行深心厭離。乃至正等菩提三行四字。明菩薩不如二乘厭背生死。疾入涅槃。以無悲故。菩薩有悲。教化眾生。不入涅槃。常處生死。即簡二乘也。
上來一翻解訖。次下第二翻解。又諸菩薩由習如是空勝解故。即于涅槃不深怖畏。亦于涅槃不多愿樂。乃至是諸菩薩于證無上正等菩提無大方便以來。初正解
【現代漢語翻譯】 現代漢語譯本： 『色』（Rūpa，物質）等事物，因為沒有自性和表象，所以我們所依賴的言語和概念，都只是假說。這沒有自性和表象的事物，以及我們所依賴的名言概念，實際上沒有任何真實的基礎。因此，那些認為『色』等事物真實存在的觀點，都是沒有任何根據的，這被稱為『非有』。像這樣，認為事物既『有』又『非有』的觀點，都是遍計所執（Parikalpita，遍計所執性），聖者會去除這些錯誤的執著，這被稱為中道。
《論》的第三個主要部分，闡明修習空性的智慧是達到菩提（Bodhi，覺悟）的方便。這種空性，是空掉遍計所執的空性，不同於前面所說的『非有』之空。 此外，這種智慧是諸菩薩的『一行三字』（指經文中的三個字，此處指代相關內容），總的來說明修習空性的智慧是達到菩提的方便。為什麼這麼說呢？因為『以諸菩薩』以下，直到『成熟佛法及諸有情』這兩行文字，闡明了因為有空性的智慧，所以不會執著于生死（Saṃsāra，輪迴）。 『又能如實了知生死』，直到『深心厭離』這一行四個字，闡明了在生死中，菩薩們更多地接受生死的教化，教化眾生，而不是因為無常等原因厭惡背離生死，尋求進入涅槃（Nirvāṇa，寂滅）。也就是說，他們不執著于涅槃。 第三，『若諸菩薩，不能如實了知生死』，直到『不能成熟佛法有情』這四行文字，闡明瞭如果沒有智慧，就會更多地陷入生死，不能成熟佛法和有情。如果有智慧，就不會陷入生死，能夠很好地成熟佛法和有情。也就是說，他們不陷入生死，這與凡夫不同，凡夫因為貪婪等煩惱而陷入生死。菩薩不陷入生死，是因為有智慧，並且常處於涅槃。 第四，『若諸菩薩于其生死以無常等行深心厭離』，直到『正等菩提』這三行四個字，闡明了菩薩不像二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）那樣厭惡背離生死，迅速進入涅槃，因為他們沒有慈悲。菩薩有慈悲，教化眾生，所以不進入涅槃，常處於生死。這區分了菩薩和二乘。
以上是第一種解釋。接下來是第二種解釋。『又諸菩薩由習如是空勝解故』，也就是說，因為菩薩們修習這種空性的殊勝理解，所以『即于涅槃不深怖畏，亦于涅槃不多愿樂』，直到『是諸菩薩于證無上正等菩提無大方便』，這是最初的正確解釋。
【English Translation】 English version: 『Rūpa』 (form, matter) and other things, because they have no inherent nature and no appearance, the words and concepts we rely on are merely hypothetical constructs. These things without inherent nature and appearance, and the nominal concepts we rely on, actually have no real basis. Therefore, those views that consider 『rūpa』 and other things to be real are without any basis; this is called 『non-being』 (abhāva). Like this, the views that consider things to be both 『being』 and 『non-being』 are all Parikalpita (completely conceptualized); the noble ones remove these false attachments, and this is called the Middle Way.
The third main section of the 『Treatise』 clarifies that cultivating the wisdom of emptiness is a means to achieve Bodhi (enlightenment). This emptiness is the emptiness of emptying the Parikalpita, which is different from the emptiness of 『non-being』 mentioned earlier. Furthermore, this wisdom is the 『one line, three words』 (referring to three words in the scripture, here referring to related content) of the Bodhisattvas, which generally explains that cultivating the wisdom of emptiness is a means to achieve Bodhi. Why is this so? Because 『because the Bodhisattvas』 below, until 『mature the Dharma and all sentient beings』 these two lines, clarify that because there is the wisdom of emptiness, one will not be attached to Saṃsāra (the cycle of birth and death). 『Moreover, they can truly understand birth and death,』 until 『deeply disgusted』 these four words, clarify that in birth and death, Bodhisattvas receive more of the teachings of birth and death, teaching sentient beings, rather than disliking and turning away from birth and death because of impermanence and other reasons, seeking to enter Nirvāṇa (cessation). That is to say, they are not attached to Nirvāṇa. Third, 『If the Bodhisattvas cannot truly understand birth and death,』 until 『cannot mature the Dharma and sentient beings』 these four lines, clarify that without wisdom, one will fall more into birth and death, unable to mature the Dharma and sentient beings. If there is wisdom, one will not fall into birth and death, and will be able to mature the Dharma and sentient beings well. That is to say, they do not fall into birth and death, which is different from ordinary people, who fall into birth and death because of greed and other afflictions. Bodhisattvas do not fall into birth and death because they have wisdom, and they are always in Nirvāṇa. Fourth, 『If the Bodhisattvas are deeply disgusted with birth and death because of impermanence and other things,』 until 『perfect enlightenment』 these three lines and four words, clarify that Bodhisattvas do not dislike and turn away from birth and death like the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna), quickly entering Nirvāṇa, because they do not have compassion. Bodhisattvas have compassion, teaching sentient beings, so they do not enter Nirvāṇa, and are always in birth and death. This distinguishes Bodhisattvas from the Two Vehicles.
The above is the first explanation. Next is the second explanation. 『Moreover, the Bodhisattvas cultivate such a superior understanding of emptiness,』 that is, because the Bodhisattvas cultivate this superior understanding of emptiness, 『they are not deeply afraid of Nirvāṇa, nor do they desire Nirvāṇa much,』 until 『these Bodhisattvas have no great means to attain unsurpassed perfect enlightenment,』 this is the initial correct explanation.
。第二覆凈前義。及解初正解中有三。初二合釋。第三第四各別自釋。初二合釋者。論云又諸菩薩由習如是空勝解故則于涅槃不深怖畏亦于涅槃不多愿樂者。此乃至第一由有空慧故。若處生死。故不怖涅槃。第二雖了知生死能入涅槃。亦于涅槃不多愿樂。以有慧故。即第一第二合解也。何以得知。準及解中知也 第三若諸菩薩深怖涅槃乃至遠離一切清凈勝解者。由有煩惱等故。不善處生死怖于涅槃。不生希愿。遂不能發於涅槃界清凈勝解。由無智故。不能斷生死。即多處生死第四若諸菩薩于其涅槃多住愿樂。乃至不能成熟佛法及諸有情者。由無悲故。于其涅槃。深心願樂。速疾入之故。不能成熟佛法及諸有情。若有悲者。不樂入涅槃。于生死中教化眾生。不著涅槃。
上來正解有空慧勝利。若合初二解為三段文。若義即為四段。此中先總為三段。合義分為四段故。云第三第四等。從當知此中下。反知凈義。此下有四。第一由無空慧故。不如實知生死。即雜染心流轉生死。此反解。合解中。第一于涅槃不怖畏。第二若以無常行厭生死。則速疾入涅槃。即反解。閤中第二亦于涅槃不多愿樂。第三若無智故。于其涅槃深心怖畏。即于能證涅槃資糧不能圓滿。常處生死即反解上。第三遠離一切法凈勝解等。第四若無悲故
【現代漢語翻譯】 現代漢語譯本：第二，再次解釋『凈』（Śuddha）之前的含義，以及對最初的『正解』（Samyag-vimoksha）的解釋，其中包含三個部分。首先是前兩個部分的合併解釋，然後是第三和第四部分的各自解釋。關於最初兩個部分的合併解釋，如論中所說：『又諸菩薩由習如是空勝解故，則于涅槃不深怖畏，亦于涅槃不多愿樂』。這乃至第一點，由於具有空慧（Śūnyatā-jñāna）的緣故。如果身處生死（Saṃsāra），故不怖畏涅槃（Nirvāṇa）。第二點，雖然了知生死能夠進入涅槃，但也不對涅槃抱有過多的愿樂，因為具有智慧的緣故。這就是第一和第二點的合併解釋。如何得知呢？根據『準』和『解』中的內容可知。第三，『若諸菩薩深怖涅槃乃至遠離一切清凈勝解者』，由於具有煩惱（Kleśa）等原因，不善於處理生死，怖畏涅槃，不生起希愿，於是不能發起對於涅槃界的清凈勝解，由於沒有智慧的緣故，不能斷除生死，即多處生死。第四，『若諸菩薩于其涅槃多住愿樂，乃至不能成熟佛法及諸有情者』，由於沒有慈悲（Karuṇā）的緣故，對於涅槃深心願樂，快速進入涅槃，因此不能成熟佛法及諸有情。如果具有慈悲心的人，不樂於進入涅槃，在生死中教化眾生，不執著于涅槃。 上面是對有空慧的勝利的正確解釋。如果將最初的兩個解釋合併，則分為三個段落。如果按照意義來分，則分為四個段落。這裡先總的分為三個段落，按照意義分為四個段落，所以說第三和第四等。從『當知此中下』開始，反過來理解『凈』的含義。這下面有四個部分。第一，由於沒有空慧的緣故，不如實地瞭解生死，即以雜染心（Saṃklista-citta）流轉生死。這是反面的解釋。在合併解釋中，第一點是不怖畏涅槃。第二點，如果以無常行（Anitya-saṃjñā）厭離生死，則快速進入涅槃，這是反面的解釋。在合併解釋中，第二點是不對涅槃抱有過多的愿樂。第三，如果沒有智慧的緣故，對於涅槃深心怖畏，即對於能夠證得涅槃的資糧不能圓滿，常處生死，這是反面解釋上面的第三點，遠離一切法凈勝解等。第四，如果沒有慈悲的緣故。
【English Translation】 English version: Second, again explaining the meaning before 'Śuddha' (purity), and the explanation of the initial 'Samyag-vimoksha' (right liberation), which contains three parts. First is the combined explanation of the first two parts, and then the separate explanations of the third and fourth parts. Regarding the combined explanation of the first two parts, as stated in the treatise: 'Furthermore, because Bodhisattvas are accustomed to such a superior understanding of emptiness (Śūnyatā), they are neither deeply fearful of Nirvāṇa (cessation), nor do they greatly desire Nirvāṇa.' This, up to the first point, is because of having wisdom of emptiness (Śūnyatā-jñāna). If one is situated in Saṃsāra (cyclic existence), therefore one is not fearful of Nirvāṇa. The second point is that although one understands that Saṃsāra can lead to Nirvāṇa, one does not have excessive desire for Nirvāṇa, because of having wisdom. This is the combined explanation of the first and second points. How is this known? It is known according to the content in '準' (準量, valid cognition) and '解' (explanation). Third, 'If Bodhisattvas are deeply fearful of Nirvāṇa and even distant from all pure superior understanding', it is because of having afflictions (Kleśa) and other reasons, being unskilled in dealing with Saṃsāra, fearing Nirvāṇa, and not generating aspiration, thus being unable to initiate pure superior understanding of the realm of Nirvāṇa, and because of lacking wisdom, being unable to cut off Saṃsāra, that is, dwelling in Saṃsāra for a long time. Fourth, 'If Bodhisattvas dwell with great desire in their Nirvāṇa, and even are unable to mature the Buddha-dharma and sentient beings', it is because of lacking compassion (Karuṇā), having deep desire for Nirvāṇa, and quickly entering Nirvāṇa, therefore being unable to mature the Buddha-dharma and sentient beings. If one has compassion, one is not happy to enter Nirvāṇa, but teaches sentient beings in Saṃsāra, and is not attached to Nirvāṇa. The above is the correct explanation of the victory of having wisdom of emptiness. If the initial two explanations are combined, they are divided into three paragraphs. If divided according to meaning, they are divided into four paragraphs. Here, they are first generally divided into three paragraphs, and divided into four paragraphs according to meaning, so it says the third and fourth, etc. Starting from '當知此中下' (it should be known from here onwards), the meaning of 'Śuddha' (purity) is understood in reverse. Below this, there are four parts. First, because of lacking wisdom of emptiness, one does not truly understand Saṃsāra, that is, one transmigrates in Saṃsāra with a defiled mind (Saṃklista-citta). This is the reverse explanation. In the combined explanation, the first point is not being fearful of Nirvāṇa. The second point is that if one is disgusted with Saṃsāra with the contemplation of impermanence (Anitya-saṃjñā), one quickly enters Nirvāṇa, which is the reverse explanation. In the combined explanation, the second point is not having excessive desire for Nirvāṇa. Third, if one lacks wisdom, one is deeply fearful of Nirvāṇa, that is, one is unable to perfect the accumulation of resources for attaining Nirvāṇa, and constantly dwells in Saṃsāra, which is the reverse explanation of the above third point, being distant from all pure superior understanding of the Dharma, etc. Fourth, it is because of lacking compassion.
。于其涅槃。多住離樂。即便速疾入般涅槃。即反解。第四不能成就佛法有情。今結反解故。論云是諸菩薩。于無上正等菩提。無大方便。次第三種解四義。以理準文可知。或第一正明四義。此初立宗。當知此中反解下。重釋前義。就重釋中二。初反解四義。第二正釋四義。
論大文第四。解得無我智。達一切品類。平等平等。唯取其事。依他圓成實如雖復達之。不作思惟。此是依他此圓成等。如是無我智。行於境義。菩薩得平等見。得平等心。能得最勝平等之舍。又有云。此舍入見道時。最初得舍者。據即舍受不然。
論大文第五。略明成就佛法及諸有情。以六波羅蜜。準文義配之。隨起何施乃至何慧。
論云雖有力能彼若求請乃至非無慾樂者。謂有有情。於己有恩。隨己力能現前酬報。雖無力能。他若來請。隨彼彼事。示現殷重。而為作之。不以無力能止他請。如何令他知我無力。我但無力非無慾樂者。意知息故。欲得酬報。
論大文第七意欲明所執非有。依他圓成是有。如所執諸法稱言。今欲非之。說諸法離言。離言之法。正是自宗。欲顯實破他簡非取。是豈以直言。乃云諸法離言也。須有道理故。
論問云以何道理應知諸法離言自性等下。答中。謂一切法假立自相。乃至亦非
【現代漢語翻譯】 現代漢語譯本：對於他們的涅槃，多安住于遠離快樂的狀態，這樣就能迅速進入般涅槃（Parinirvana，完全的涅槃）。這就是反解。第四種是不能成就佛法的有情。現在總結反解的含義，所以論中說這些菩薩，對於無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），沒有大的方便。其次三種解釋四種含義，可以根據道理和文句來理解。或者第一種是直接說明四種含義，這是最初的立宗。應當知道，這裡反解以下，是重新解釋前面的含義。在重新解釋中，分為兩部分，首先是反解四種含義，第二是正解四種含義。 論的大文第四，解釋獲得無我智（Anatta-jnana，無我的智慧），通達一切品類，平等平等，只取其事。依他起性（Paratantra，依他而起的性質）、圓成實性（Parinispanna，圓滿成就的性質）雖然也通達，但不作思惟，這是依他起性，這是圓成實性等等。像這樣無我智，行於境義，菩薩得到平等見，得到平等心，能夠得到最殊勝的平等之舍（Upeksha，舍）。又有說法，這種舍是在進入見道時，最初得到的舍，根據即是舍受，並非如此。 論的大文第五，簡略說明成就佛法以及諸有情，用六波羅蜜（Six Paramitas，六度）來衡量，根據文義來配合。隨之發起何種佈施（Dana，佈施）乃至何種智慧（Prajna，智慧）。 論中說，即使有能力，如果他們請求，乃至並非沒有欲樂者。指的是有些有情，對自己有恩，隨自己的能力現前酬報。即使沒有能力，他人如果來請求，隨他們所求的事情，示現慇勤，而為他們做。不因為沒有能力而阻止他人的請求。如何讓他們知道我沒有能力，我只是沒有能力並非沒有欲樂呢？意思是知道停止，想要得到酬報。 論的大文第七，意欲說明所執著的並非實有，依他起性、圓成實性是實有的。如所執著的諸法稱言，現在想要否定它，說諸法離言。離言的法，正是自宗。想要顯示真實，破斥其他，簡別非真實，是難道用直言嗎？於是說諸法離言。需要有道理的緣故。 論中問到，以什麼道理應當知道諸法離言自性等等。回答中說，一切法假立自相，乃至亦非。
【English Translation】 English version: Regarding their Nirvana, they mostly abide in a state of detachment from pleasure, so that they can quickly enter Parinirvana (complete Nirvana). This is the 'reverse interpretation'. The fourth is sentient beings who cannot achieve the Buddhadharma. Now, summarizing the meaning of the 'reverse interpretation', the treatise says that these Bodhisattvas do not have great skillful means for Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Secondly, the three explain the four meanings, which can be understood according to reason and the text. Or the first is to directly explain the four meanings, which is the initial establishment of the doctrine. It should be known that here, below the 'reverse interpretation', is a re-explanation of the previous meaning. In the re-explanation, it is divided into two parts: first, the 'reverse interpretation' of the four meanings, and second, the 'correct interpretation' of the four meanings. The fourth major section of the treatise explains obtaining Anatta-jnana (wisdom of no-self), penetrating all categories, equally and impartially, only taking the matter itself. Although Paratantra (dependent nature) and Parinispanna (perfected nature) are also penetrated, there is no thinking about 'this is Paratantra', 'this is Parinispanna', etc. In this way, the wisdom of no-self acts on the meaning of the object, and the Bodhisattva obtains equal vision, obtains equal mind, and is able to obtain the most supreme equal Upeksha (equanimity). There is also a saying that this equanimity is the first equanimity obtained when entering the path of seeing, based on the fact that it is equanimity of feeling, which is not the case. The fifth major section of the treatise briefly explains the accomplishment of the Buddhadharma and all sentient beings, measured by the Six Paramitas (six perfections), and matched according to the meaning of the text. Depending on what kind of Dana (giving) is initiated, up to what kind of Prajna (wisdom). The treatise says, 'Even if they have the ability, if they request, and even if they are not without desire for pleasure.' This refers to some sentient beings who have been kind to oneself, and one repays them according to one's ability. Even if one does not have the ability, if others come to request, one shows diligence according to what they ask for, and does it for them. One does not stop others' requests because one does not have the ability. How can one let them know that I do not have the ability, that I only do not have the ability and am not without desire for pleasure? The meaning is to know to stop, wanting to get rewarded. The seventh major section of the treatise intends to explain that what is clung to is not real, while Paratantra and Parinispanna are real. Like the so-called 'all dharmas that are clung to', now one wants to negate it, saying that all dharmas are beyond words. The dharma that is beyond words is precisely one's own doctrine. Wanting to show the real, refute others, and distinguish the non-real, is it by direct words? Thus it is said that all dharmas are beyond words. There needs to be a reason for this. The treatise asks, 'By what reason should one know that the self-nature of all dharmas is beyond words, etc.?' In the answer, it says that all dharmas are falsely established with self-characteristics, and are even not.
一切都無所有。此中破執有二。乃至是言所行。是言境界。牒外二計。第二如是諸法非有自性下。重破外計成立自宗。二計者。謂一切法假立自相。乃至唯假建立非有自宗。明外計云。如能詮之名。與所詮之境。皆是唯假建。不稱境故。如所執計。名實目得所詮之境。此境唯假建立。非有自性。言體是無。既計名所詮不稱境。所計之境是非有已外八轉計故。第二論云。亦非離彼別有自性。是言所行。是言境界。言名詮所詮既不相稱。即能詮名中。有彼色等體和合。此是稱言。是言所行境界故。論主非之。亦非離所詮之體。彼別有一和合自性。是言所行。是言境界者。謂若假立名等。即所詮之色等上。有是言所行境界義。名遍計所執計。所詮稱言。是言境界。色等與名和合。即名中和合。是言所行。是言境界者。不然。雖所計非實妄性非無。外人若計所詮既無。即前所言。所有自性等。亦是非有。故論主第二論云。如是諸法。非有自性。如言所說。亦非一切都無所有。即所詮如遍計所執。言所說法非有性者。亦非一切都無所有。言有依他妄境非無。此破第一。名詮所詮稱外境計。如是非有。亦非一切都無所有者。外所計言。與名稱所目法。此不離言。前非之言。此是非有。今指言如是所執和合非有者。亦有依他妄計在故
。亦非一切都無所有。又釋初乃至唯假建立非有自性來。明破外計。如名下所詮之法。稱能目名當知。一切色等法。唯假建立。非有自性。言如所計之外是無。外人既見所詮是無。不稱言故。可隨轉計之。如言是名所目之法。不稱色名者。應離所目色外。別有自性是言所行是言境界。今論主非之故。言亦非離彼別有自性是言所行境界者。雖作是非非所計有。其依他性等體。是非無故。
論云如是諸法非有自性如言所說亦非一切都無所有。如前所計如言所說。非有自性之法。如所執者非有。如依他妄法。假立名言。此法亦非一切都無所有。不可無依他等。非有自性者。謂遍計所執。如言所說 亦非一切都無所有者。謂依他等有也。非但依他離言法是有。其所執非有之法。有妄情在故。亦非一切都無所有。所以第二論云。如是非有。亦非一切都無所有。上來既明所計非有。依他圓成是有故。
論問言云何是有。就答中應言。若稱智離言法。依他等是。今取能照之智故。乃至云唯是無分別智所行境界。其後得亦得緣著真法不妄。今取正緣者故。唯據無分別智。
論云若於諸法諸事隨起言說即于彼法等。乃至制立眾多假說而表詮故者。重破外計。計既云名目所詮。所詮稱名者。如一法上有稱多名。應所目法
【現代漢語翻譯】 現代漢語譯本：也不是一切都一無所有。這裡解釋了最初乃至只是假立，沒有自性，是爲了破除外道的計較。就像名稱所詮釋的法，稱呼能夠指代名稱，應當知道，一切色等法，都只是假立，沒有自性。如果像他們所計較的那樣，名稱所詮釋的是沒有的，外道既然見到所詮釋的是沒有的，因為不符合名稱，就可以隨著他們的想法去推測。比如，說名稱是所指代的法，如果不符合色名，就應該在所指代的色之外，另外有自性，是名稱所能表達的，是名稱的境界。現在論主否定了這種說法，所以說，也不是離開那個所指代的色之外，另外有自性，是名稱所能表達的境界。雖然這樣說，否定了他們所計較的『有』，但是依他性等的本體，並不是沒有的。
論中說：『像這樣，諸法沒有自性，就像名稱所說的那樣，也不是一切都一無所有。』就像前面所計較的那樣，名稱所說的，沒有自性的法，就像他們所執著的那樣，是沒有的。就像依他起性的虛妄法，假立名稱言說，這種法也不是一切都一無所有，不能沒有依他起性等。沒有自性，指的是遍計所執性。『就像名稱所說的那樣，也不是一切都一無所有』，指的是依他起性等是有的。不僅僅是依他起性離開了名稱言說是有的，他們所執著的沒有的法，因為有虛妄的情執存在，也不是一切都一無所有。所以第二論中說：『像這樣，沒有的，也不是一切都一無所有。』上面已經說明了他們所計較的沒有，依他起性和圓成實性是有的。
論中問道：『怎麼樣才算是有呢？』在回答中應該說：如果符合智慧所照見的離言法，依他起性等就是有的。現在取能夠照見的智慧，乃至說是無分別智所行境界。其後得智也能緣著真實的法，不會虛妄，現在取正緣的智慧，所以只根據無分別智。
論中說：『如果在諸法諸事上，隨著生起言說，就在那個法等等上，乃至制定眾多的假說來表達詮釋』，這是再次破除外道的計較。他們計較說，名稱指代所詮釋的，所詮釋的符合名稱，如果一個法上有多個名稱，那麼所指代的法
【English Translation】 English version: Nor is it that everything is completely non-existent. This explains that from the very beginning, it is merely a provisional establishment without inherent nature, in order to refute external calculations. Just like the dharma (law, teaching) that is signified by a name, the designation that can refer to the name, it should be known that all dharmas such as form (色, se) are merely provisionally established and do not have inherent nature. If, as they calculate, what is signified by the name is non-existent, since outsiders see that what is signified is non-existent, because it does not accord with the name, they can speculate according to their own ideas. For example, if it is said that the name is the dharma that is referred to, and it does not accord with the name of form, then apart from the form that is referred to, there should be a separate inherent nature that is the domain of the name, the realm of the name. Now, the author of the treatise denies this, so he says that it is not apart from that which is referred to that there is a separate inherent nature that is the domain of the name. Although it is said in this way, denying their calculated 'existence', the substance of dependent nature (依他性, yī tā xìng) etc., is not non-existent.
The treatise says: 'Thus, these dharmas do not have inherent nature, just as the name says, nor is it that everything is completely non-existent.' Just as calculated earlier, the dharma that is spoken of by the name, which does not have inherent nature, is non-existent as they cling to it. Just like the dependently arisen (依他起, yī tā qǐ) delusory dharma, a name is provisionally established. This dharma is not completely non-existent; one cannot be without dependent nature etc. That which does not have inherent nature refers to the completely conceptualized nature (遍計所執, biàn jì suǒ zhí). 'Just as the name says, nor is it that everything is completely non-existent' refers to the dependent nature etc. that exist. It is not only that the dharma apart from names and words, which is dependent nature, exists, but also the dharma that they cling to as non-existent, because there is delusory clinging, is not completely non-existent. Therefore, the second treatise says: 'Thus, that which is non-existent is also not completely non-existent.' The above has already explained that what they calculate as non-existent, dependent nature and perfectly established nature (圓成實性, yuán chéng shí xìng) exist.
The treatise asks: 'How does one say that it exists?' In the answer, it should be said: if it accords with the dharma beyond words that is illuminated by wisdom, dependent nature etc. exist. Now, taking the wisdom that can illuminate, up to saying that it is the realm of non-discriminating wisdom (無分別智, wú fēn bié zhì). The subsequent acquired wisdom (后得智, hòu dé zhì) can also connect with the true dharma without delusion. Now, taking the wisdom that connects correctly, so it is only based on non-discriminating wisdom.
The treatise says: 'If, with regard to all dharmas and all things, speech arises accordingly, then with regard to that dharma etc., up to establishing many provisional designations to express and explain,' this is again refuting external calculations. They calculate that the name refers to what is signified, and what is signified accords with the name. If one dharma has multiple names, then the dharma that is referred to
稱眾多名。有眾多體。既能目名。多所目法體一。故知名於法上。假立眾多詮表也。上來雖明名於法假說。亦非於一法上有。一切詮表決定可得。如一青色。雖立假名說為青色。不可以假名故。亦說為黃色。只可於一法上。隨所立假名。如眼等。並眾多照了導等。不可立余假說耳等名。而目于眼故。
論云亦非眾多詮表決定可得。乃至非余假說此義等。以此理故。雖所目法有眾多名。或具名眼等照了導等。或不具唯說一眼。若等目所目法。望所目法。皆非實有故。
論云是故一切假說若具不具。乃至有體有分有其自性。彼法者。謂能詮教法等。彼事者。謂所詮體事等。有體者。總指法之自體。有分者。別解法之差別分。
論云又如前說色等諸法隨假說有自性者等。乃至而有自性等者。此中意。重破彼外計云。如前所說色等諸法。若隨假說有自性者。言隨名即有所詮者。要先有所詮事體。然後隨情所欲制立假。汝既言隨名即稱目有所目者。先未制立假說名前彼所詮事應無自性。以隨名方有事故。即名未起前。彼事無也。未起名前。彼事既無。而現詮表能詮之名。不應道理。假說之名。既無所有所詮法事。隨能詮名有自性。不應道理。展轉破之。
論云又若諸色未立假說詮表已前先有色性等。乃
【現代漢語翻譯】 現代漢語譯本： 稱呼眾多名稱，具有眾多體性。既然能夠用眼睛來命名，那麼對於所觀察的法體來說，眼睛是其中之一。因此，在法的層面上建立名稱，這是一種假立的眾多詮釋和表達。雖然上面闡明了名稱是基於法而假說，但也不是在單一的法上存在。一切詮釋和表達都是可以確定的。例如，一種青色，雖然可以建立假名說成是青色，但不能因為是假名，就說成是黃色。只能在一種法上，隨著所建立的假名，比如眼睛等，以及眾多照了、引導等作用，不能建立其他的假說，比如用耳朵來稱呼眼睛。 論中說，也不是眾多詮釋和表達都可以確定，乃至不是其他的假說。因為這個道理，雖然所觀察的法有眾多名稱，或者具備眼睛等照了、引導等名稱，或者不具備，只說眼睛。如果等同於所觀察的法，相對於所觀察的法，都不是真實存在的。 論中說，因此一切假說，無論是具備還是不具備，乃至有體性、有部分、有其自性。彼法（bǐ fǎ）指的是能詮釋的教法等，彼事（bǐ shì）指的是所詮釋的體事等。有體性指的是總的來說法的自體，有部分指的是分別解釋法的差別部分。 論中說，又如前面所說的色等諸法，隨著假說而有自性等，乃至而有自性等。這裡的意思是，再次破斥他們的外道計較說，如前面所說的色等諸法，如果隨著假說而有自性，也就是說隨著名稱就有所詮釋的，那麼要先有所詮釋的事體，然後隨著情意所想來制定假名。你們既然說隨著名稱就稱呼所觀察的事物，那麼在還沒有制定假說名稱之前，所詮釋的事物應該沒有自性。因為隨著名稱才有事物，也就是說名稱還沒有產生之前，事物就沒有。在名稱還沒有產生之前，事物既然沒有，而現在卻詮釋表達能詮釋的名稱，這不合道理。假說的名稱，既然沒有所詮釋的法事，隨著能詮釋的名稱而有自性，這不合道理。輾轉破斥它。 論中說，又如果諸色（zhū sè）在沒有建立假說詮釋表達之前，先有色性等，乃至...
【English Translation】 English version: It is called by many names and possesses many natures. Since it can be named by the eye, the eye is one of the observed dharma-bodies. Therefore, establishing names on the level of dharma is a provisional establishment of many interpretations and expressions. Although it has been clarified above that names are provisionally based on dharma, they do not exist on a single dharma either. All interpretations and expressions can be determined. For example, a certain blue color, although a provisional name can be established and called blue, it cannot be called yellow simply because it is a provisional name. It can only be on one dharma, along with the established provisional name, such as the eye, and many illuminating, guiding, and other functions. Other provisional statements cannot be established, such as using the ear to call the eye. The treatise says that not all interpretations and expressions can be determined, and not other provisional statements either. Because of this reason, although the observed dharma has many names, either possessing names such as the eye's illumination and guidance, or not possessing them, only the eye is mentioned. If it is equal to the observed dharma, relative to the observed dharma, it is not truly existent. The treatise says, therefore, all provisional statements, whether possessing or not possessing, and even having a nature, having parts, and having its own nature. '彼法 (bǐ fǎ)' refers to the teaching dharma that can be interpreted, and '彼事 (bǐ shì)' refers to the substance and matter that is interpreted. 'Having a nature' refers to the self-nature of the dharma in general, and 'having parts' refers to the differentiated parts of the dharma that are explained separately. The treatise says, 'Also, as mentioned earlier, the various dharmas such as color, etc., have their own nature according to provisional statements, etc., and even have their own nature, etc.' The meaning here is to refute their externalist calculation again, saying that, as mentioned earlier, if the various dharmas such as color, etc., have their own nature according to provisional statements, that is, if what is interpreted is according to the name, then there must first be a substance to be interpreted, and then provisional names are established according to one's wishes. Since you say that what is observed is called according to the name, then before the provisional name is established, the interpreted thing should have no self-nature. Because things exist according to names, that is, things do not exist before names are produced. Since things do not exist before names are produced, it is unreasonable to now interpret and express the name that can be interpreted. Since the provisional name has no interpreted dharma-matter, it is unreasonable to have its own nature according to the name that can be interpreted. Refute it in turn. The treatise says, 'Also, if the various colors (zhū sè) already have color-nature before establishing provisional interpretive expressions, etc., and so on...'
至當知諸法離言自性者。外計云。諸色未立前。先有自性。后依色性。假立名色。攝取於色。今牒計云。若是者。是則離色外。假說詮表。以後依色性。制立假說故。如嬰孩等。初生等時。先見色性。后若依色性。制立假說者。此嬰孩兒。於色根法。於色根事。應起色覺而為色解。此嬰孩兒。先見於色。后不依色。而起色解。故知先有色性。后依色性制立假說者。不應道理。而何嬰孩兒。而實不起色等覺解。由此因緣道理故。當知諸法離言自性。上來合有三翻破。準牒文知之。
論解二人失壞中。云二者于假說相處假說相者。依他性名假說相假說有色等相故。圓成實性名為相處。即知假說依他。除所計處有真如故。
論云於色等法實有唯事起損減執者。此撥無依他。
論云若唯有假無有實事既無依處假亦無有是則名為壞諸法者。云若唯言有假說等假依他。而無圓成者。圓成是假說。依他依處既無依處。何處得有假說依他。又假說者。謂所起計是有。而依他圓成實事是無。起遍計時。名依二性。而無所依二性。而有能依遍計者。而名壞諸法。
論解惡趣空中。由彼故空亦不信受於此而空亦不信受者。謂真實義。由遍計所執無故名空。於此依他圓成上。遍計所執空。二俱不信。此名惡趣空。何以
【現代漢語翻譯】 現代漢語譯本： 應當知道諸法是離言語的自性。外道計較說：『在諸色法還未成立之前，就先有其自性。之後才依據色法的自性，假立名色，攝取於色。』現在針對這種計較進行駁斥：『如果是這樣，那麼就應該在色法之外，通過假說來詮釋表達，因為之後是依據色法的自性，才制定假說的。』就像嬰兒等，初生的時候，先見到色法的自性，之後如果依據色法的自性來制定假說，那麼這個嬰兒，對於色根法，對於色根事，應該生起色覺，並且理解色法的含義。然而，這個嬰兒是先見到色法，之後並不依據色法，就生起了對色法的理解。因此可知，先有色性，之後依據色性制定假說的說法，是不合道理的。而實際上，嬰兒並沒有生起對色法等的覺解。由此因緣道理，應當知道諸法是離言語的自性。』以上總共有三次翻破，參照牒文可知。 關於解釋二人失壞的部分，經文中說：『所說的二者，對於假說相處假說相。』依他起性被稱為假說相，因為假說有色等相的緣故。圓成實性被稱為相處。由此可知，假說是依他起的，除了所計之處有真如的緣故。 經文中說：『對於色等法，實際上存在唯事，卻生起損減的執著。』這是否定了依他起性。 經文中說：『如果只有假說而沒有真實的事物，既然沒有依處，假說也就無從存在，這就是破壞諸法。』意思是說，如果僅僅說有假說等，假說依他起性，而沒有圓成實性，圓成實性是假說的依他起性的依處，既然沒有依處，哪裡會有假說依他起性呢？而且，假說，指的是所生起的計較是有的，而依他起性和圓成實性是無的。生起普遍計度時，名為依二性，而沒有所依的二性，卻有能依的遍計，這就叫做破壞諸法。 經文中解釋惡趣空時說：『由於那個緣故空，也不信受於此而空，也不信受。』指的是真實義，由於遍計所執性沒有的緣故，所以稱之為空。對於依他起性和圓成實性上，遍計所執性空，這兩者都不信受，這叫做惡趣空。為什麼呢？
【English Translation】 English version: It should be known that all dharmas are of a nature that is apart from language. The externalists argue: 'Before the establishment of all forms (rupa), there is first a self-nature. Afterwards, based on the nature of form, names and forms are falsely established, encompassing form.' Now, refuting this argument: 'If that is the case, then it should be possible to interpret and express it through false speech apart from form, because afterwards, false speech is established based on the nature of form.' Like infants, etc., at the time of their birth, they first see the nature of form, and if afterwards, false speech is established based on the nature of form, then this infant should have a perception of form regarding the root-form dharma, regarding the root-form matter, and understand the meaning of form. However, this infant first sees form, and afterwards, without relying on form, arises an understanding of form. Therefore, it is known that the statement that there is first the nature of form, and afterwards false speech is established based on the nature of form, is unreasonable. And in reality, the infant does not arise with a perception and understanding of form, etc. Due to this causal reason, it should be known that all dharmas are of a nature that is apart from language.' The above contains three refutations in total, which can be understood by referring to the text. Regarding the explanation of the loss of the two individuals, the sutra says: 'The two mentioned, regarding the place of false speech, are false speech.' The dependent nature (paratantra-svabhava) is called false speech, because false speech has characteristics such as form. The perfectly accomplished nature (parinispanna-svabhava) is called the place of characteristics. From this, it can be known that false speech is dependent, except for the fact that there is Suchness (tathata) in the place being argued about. The sutra says: 'Regarding dharmas such as form, there is actually only matter, but a diminishing attachment arises.' This denies the dependent nature. The sutra says: 'If there is only false speech and no real matter, since there is no basis, false speech cannot exist, and this is called destroying all dharmas.' It means that if it is only said that there is false speech, etc., false speech depends on the dependent nature, but there is no perfectly accomplished nature. The perfectly accomplished nature is the basis of the dependent nature of false speech. Since there is no basis, where can there be false speech dependent nature? Moreover, false speech refers to the calculation that what arises is existent, while the dependent nature and the perfectly accomplished nature are non-existent. When universal calculation arises, it is called relying on two natures, but without the two natures to rely on, there is the able-to-rely-on universal calculation, which is called destroying all dharmas. The sutra explains the emptiness of the evil realms by saying: 'Because of that, it is empty, and it is not believed that it is empty here, and it is not believed.' It refers to the true meaning, which is called emptiness because the completely imputed nature (parikalpita-svabhava) is non-existent. Regarding the dependent nature and the perfectly accomplished nature, the completely imputed nature is empty, and neither of these is believed, which is called the emptiness of the evil realms. Why?
故。由遍計所執彼實是無。由依他圓成此實是有。若作此理。汝可說空。若說一切依他圓成都無所有。依何處所。何有此空。何故名空。以無依處。及不分別知。遍計空故。汝亦不應言由遍計所執。此于依他圓成等。此既說為空。以撥無依他等故。故無依處及所計空體。以不解故。言名惡取空者善取空者。謂由於依他性。此故彼遍計所執空。即由所執彼無故。正觀為空。以見依他時。知無所執故。復由依他相。此故余圓成實是有。即由圓成余故。如實知有。
論云謂于如前所說一切色等想事。至都無所有。后望前所執無。是故於此色等想事等。至說之為空。重解依他說所執空。
論云於此一切色等相事何者為余謂即色等假說所依者。重問前解。實有中言余義。謂即色等依他假說。所依圓成是依他之餘也。
論云謂於此中實有唯事于唯事中亦有唯假者。此觀依他也。觀依他唯事。此唯事。唯是假有。非真實有。以下論文。方明圓成實有義。
論云引教中。云如佛世尊轉有經中者。有是有執即計名目所詮。其體相稱。除此有計。名為轉有經。
論云於此一切色等想法色等自性都無所有亦無有餘色等法性者。謂于遍計所想色法上無有。如遍計所執色等自性。非但無色等所執自性。於色法上。
【現代漢語翻譯】 現代漢語譯本：因此，由於遍計所執（parikalpita，虛妄分別）的自性本來就是沒有的，而依他起（paratantra，因緣和合生起）和圓成實（parinispanna，真實成就）的自性是真實存在的。如果理解了這個道理，你才可以談論空性。如果你說一切依他起和圓成實都一無所有，那麼依憑什麼處所，又有什麼空性可言呢？又憑什麼稱之為空性呢？因為沒有所依之處，並且不能正確地分別認知，所以說遍計所執是空性的。你也不應該說由於遍計所執，才使得依他起和圓成實等也是空性的。既然這樣說空性，就是因為否定了依他起等。所以既沒有所依之處，也沒有所計度的空性本體。因為不理解這個道理，所以才會有惡取空和善取空的說法。所謂善取空，就是說由於依他起的緣故，遍計所執才是空性的，也就是因為所執著的自性本來就是沒有的，所以才能正確地觀察到空性。因為在觀察依他起的時候，就知道沒有可以執著的東西。又由於依他起的相狀，圓成實才是真實存在的，也就是因為圓成實的緣故，才能如實地知道有。\n\n論中說，對於像前面所說的一切色等想事，乃至完全一無所有，這是以後面的無來否定前面所執著的有。所以對於這些色等想事等，才說是空性的。這是重新解釋依他起，說明遍計所執的空性。\n\n論中說，對於這些一切色等相事，什麼是『余』呢？就是色等假說所依之處。這是重新提問前面的解釋，說明實有中的『余』的含義。就是說色等依他假說，所依的圓成實，就是依他起的『余』。\n\n論中說，對於這些，真實存在的只有事，在這些事中，也只有假有的。這是觀察依他起。觀察依他起唯有事。這個事，唯是假有，不是真實有的。下面的論文，才闡明圓成實真實存在的意義。\n\n論中說，引用教證，就像佛世尊在《轉有經》中所說的那樣。『有』是指有執著，也就是計度名目所詮釋的，其體相稱。除去這種有計度，就叫做《轉有經》。\n\n論中說，對於這些一切色等想法，色等的自性都一無所有，也沒有其餘色等法性。就是說在遍計所想的色法上，沒有像遍計所執的色等自性。不僅僅是沒有色等所執的自性，在色法上。
【English Translation】 English version: Therefore, because the nature of parikalpita (遍計所執, imputation) is inherently non-existent, while the nature of paratantra (依他起, dependence) and parinispanna (圓成實, perfection) are truly existent. If you understand this principle, then you can speak of emptiness. If you say that all paratantra and parinispanna are completely non-existent, then upon what place does this emptiness rely, and what emptiness is there to speak of? And why is it called emptiness? Because there is no basis of reliance, and because one does not correctly discriminate and know, therefore it is said that parikalpita is empty. You should also not say that because of parikalpita, paratantra and parinispanna, etc., are also empty. Since you speak of emptiness in this way, it is because you deny paratantra, etc. Therefore, there is neither a basis of reliance nor a conceptualized entity of emptiness. Because of not understanding this principle, there are the notions of 'wrongly grasping emptiness' and 'rightly grasping emptiness'. So-called rightly grasping emptiness means that because of paratantra, parikalpita is empty, that is, because the nature of what is grasped is inherently non-existent, one can correctly observe emptiness. Because when observing paratantra, one knows that there is nothing to grasp. Furthermore, because of the aspect of paratantra, parinispanna is truly existent, that is, because of parinispanna, one can truly know existence as it is.\n\nThe treatise says that with regard to all the phenomena of form, etc., as mentioned earlier, up to the point of being completely non-existent, this is using the later non-existence to negate the previously grasped existence. Therefore, with regard to these phenomena of form, etc., it is said to be empty. This is re-explaining paratantra, clarifying the emptiness of parikalpita.\n\nThe treatise says, with regard to all these phenomena of form, etc., what is the 'remainder'? It is the basis upon which form, etc., are provisionally designated. This is re-questioning the previous explanation, clarifying the meaning of 'remainder' in 'truly existent'. That is to say, the parinispanna upon which form, etc., are dependently and provisionally designated is the 'remainder' of paratantra.\n\nThe treatise says, with regard to these, only the event (事) truly exists, and within these events, there are only provisional existences. This is observing paratantra. Observing paratantra, there are only events. These events are only provisionally existent, not truly existent. The following text will clarify the meaning of the true existence of parinispanna.\n\nThe treatise says, quoting scripture, as the World Honored One Buddha said in the 'Sutra on the Transformation of Existence'. 'Existence' refers to having attachment, that is, what is conceptualized and named, and what is expressed by names, whose substance corresponds. Removing this kind of conceptualized existence is called the 'Sutra on the Transformation of Existence'.\n\nThe treatise says, with regard to all these thoughts of form, etc., the self-nature of form, etc., is completely non-existent, and there is no other dharma-nature of form, etc. That is to say, on the form-dharma that is conceptualized by imputation, there is no self-nature of form, etc., like that which is grasped by imputation. Not only is there no grasped self-nature of form, etc., but also on the form-dharma.
亦無有餘有香味等諸色法性。
論云義品中。說即阿毗達磨經云義品。
論雲散他迦多衍那子。即迦旃延字迦多延尼名。為種姓婆羅門。十八姓中即一姓也。如四姓中雲李性也。散他者。即種性中。別一種姓。如一李中有其多。謂趙郡隴西諸差別也。
論云因陀羅。此云帝釋。伊舍那大自在天世主人王也。
論云云何名為八種分別。一者自性。二者差別。三總執。四我。五我所。六愛。七非愛。八俱相違。前三法執方便。四五人執方便。后三三毒方便。又前三通二執方便。四五唯人執方便。此八分別皆不取。法執人執等正起時。以法執不感報故。既云能生三事。故知取法執等方便。若爾我見通不善性。何故不取者。若無執我見者不取。余不善者取之。后三不取根本者。簡方便能生。及根本所生異。意明後三為方便。能生根本三毒故。亦取方便也。若與七分別相收。如文自思。前三能生根塵二法故。
論云分別戲論所依所緣事。即根塵也。
論云謂色等想事為依緣故等。乃至非一眾多品類差別者。謂色等想事。為所依。為所緣故。名想事。言說所攝。名想言說所顯。分別戲論非一生所攝者。即有為所攝名所攝通無漏法。今又解。前言無漏者。不是三分別所生。所生者。余所攝者。
【現代漢語翻譯】 也沒有剩餘的色、聲、香、味等諸色法的自性。
論中『義品』，指的是阿毗達磨經中的『義品』。
論中提到的『散他迦多衍那子』，指的是迦旃延（Kātyāyana）這個名字，迦多延尼（Kātyāyanī）是他的種姓，屬於婆羅門十八姓中的一個姓氏。就像四姓中說『李』這個姓一樣。『散他』是種姓中的一個分支，就像一個『李』姓中有很多分支，比如趙郡李氏、隴西李氏等差別一樣。
論中提到的『因陀羅』（Indra），這裡翻譯為『帝釋』，也指伊舍那（Īśāna）大自在天，是世間的主人。
論中說：『什麼是八種分別？』一是自性，二是差別，三是總執，四是我，五是我所，六是愛，七是非愛，八是俱相違。前三種是法執的方便，第四和第五種是人執的方便，后三種是三毒的方便。另外，前三種通於二執的方便，第四和第五種唯是人執的方便。這八種分別都不應執取。因為法執、人執等真正生起時，由於法執不感果報。既然說能生起三事，就知道要取法執等方便。如果這樣，我見通於不善的性質，為什麼不取呢？如果沒有執著我見的人就不取，其餘不善的就取。后三種不取根本的原因，是爲了區分方便所能生起的，以及根本所生起的不同。意思是說后三種是方便，能生起根本的三毒，所以也要取其方便。如果與七種分別相對應，就像經文自己思考的那樣。前三種能生起根和塵二法。
論中說：『分別戲論所依所緣的事』，指的是根和塵。
論中說：『所謂的色等想事作為所依緣』等等，乃至『非一眾多品類差別』，指的是色等想事，作為所依，作為所緣，所以稱為想事。屬於言說所攝，稱為想言說所顯。分別戲論不是一生所攝，指的是有為法所攝，通於無漏法。現在又解釋，前面說的無漏，不是三種分別所生，所生的是其餘所攝。
【English Translation】 Nor is there any remaining inherent nature of form, sound, smell, taste, etc., which are all aspects of phenomena.
The 『Meaning Chapter』 in the treatise refers to the 『Meaning Chapter』 in the Abhidharma Sutra.
The 『Sāṃthakatāyana』s son』 mentioned in the treatise refers to the name Kātyāyana (迦旃延), with Kātyāyanī (迦多延尼) being his gotra (種姓, clan or lineage), belonging to one of the eighteen Brahman gotras. It's like saying 『Li』 is a surname among the four castes. 『Sāṃtha』 is a branch within the gotra, just as there are many branches within the 『Li』 surname, such as the Zhao Commandery Li clan, the Longxi Li clan, and other distinctions.
The 『Indra』 (因陀羅) mentioned in the treatise is translated here as 『帝釋』 (Śakra, ruler of the devas), also referring to Īśāna (伊舍那) the Great自在天 (Maheśvara, the great sovereign deva), the lord of the world.
The treatise says: 『What are the eight kinds of discrimination?』 First is self-nature (自性), second is difference (差別), third is general grasping (總執), fourth is 『I』 (我), fifth is 『mine』 (我所), sixth is love (愛), seventh is non-love (非愛), and eighth is mutual contradiction (俱相違). The first three are expedients for the dharma attachment (法執), the fourth and fifth are expedients for the person attachment (人執), and the last three are expedients for the three poisons (三毒). Furthermore, the first three are common to the expedients of the two attachments, while the fourth and fifth are solely the expedients of the person attachment. These eight kinds of discrimination should not be grasped. Because when dharma attachment, person attachment, etc., truly arise, the dharma attachment does not bring about karmic retribution. Since it is said that it can give rise to three things, it is known that one should take the expedients of dharma attachment, etc. If so, the view of self (我見) is connected to the nature of unwholesomeness, why is it not taken? If there is no one who clings to the view of self, then it is not taken; the remaining unwholesome ones are taken. The reason why the latter three are not taken at the root is to distinguish between what the expedient can give rise to and what the root gives rise to. The meaning is that the latter three are expedients that can give rise to the root three poisons, so their expedients should also be taken. If it corresponds to the seven discriminations, contemplate it yourself as the text says. The first three can give rise to the two dharmas of the sense bases and sense objects.
The treatise says: 『The things that the proliferation of discrimination relies on and takes as its object』 refers to the sense bases and sense objects.
The treatise says: 『The so-called form, etc., thought-things are taken as reliance and object』 etc., and even 『non-one, many categories of differences』 refers to form, etc., thought-things, as reliance, as object, therefore called thought-things. Belonging to what is encompassed by speech, it is called thought-speech-manifestation. The proliferation of discrimination is not encompassed by one life, referring to what is encompassed by conditioned dharmas, encompassing unconditioned dharmas. Now it is further explained that the previously mentioned unconditioned is not born from the three discriminations; what is born is what is encompassed by the rest.
謂名眷屬。所顯者。謂諸根塵等法。是名所顯故。第四第五分別。能生諸見根本我見諸慢根本我慢。以我見慢為余見慢根本故。若后三能生三毒。
論解總執分別中。云我及有情命者等。其我我所分別中。亦計我見。此有何異。答曰前總執。約二執我我所分別。唯人執故有別也。其尋思如實智通二智者。如對法抄。
論解自性假立尋思所引如實智中。云如實了知如實通達了知色等想事中所有自性假立非彼事自性而以彼事自性顯說者。謂見依他非實遍計所執。似所執非實。彼性顯現。八喻中言焰水者。謂陽炎似水也。
瑜伽師地論略纂卷第十 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十一(論本第三十七八九四十四十一二三四)
基撰
次明威力品者。前明真實智證之境。既有所證。不可虛然。謂乃成熟有情。現大神變。令生信心。令得聖果。若諸菩薩。自利利他。現大神通。修行正行。求當證果。若諸牟尼。證自佛事。起大悲心。運拔有情。現斯威力故名威力品。故真實義品后明也。又遠師云。何故次明者。由依實義。妙用自在。故次明矣 五品七法中。前三已竟。次辨第四故云威力品。地持但云力品。
論云三者俱生威力者。
【現代漢語翻譯】 現代漢語譯本： 所謂的『眷屬』，指的是所顯現的事物。所顯現的事物，指的是諸根（眼、耳、鼻、舌、身、意）和諸塵（色、聲、香、味、觸、法）等法，這些被稱為所顯現的事物。第四和第五種分別，能夠產生各種見解的根本——我見（認為有真實不變的『我』的見解），以及各種驕慢的根本——我慢（因執著于『我』而產生的驕傲）。因為我見和我慢是其餘各種見解和驕慢的根本。 如果后三種分別能夠產生貪、嗔、癡三毒。
《瑜伽師地論》的解釋中，在總執分別中說『我及有情命者等』。在『我』和『我所』的分別中，也計執『我見』。這有什麼不同呢？回答是：前面的總執，是就兩種執著——『我』和『我所』的分別而言，而且僅僅是人（有情）的執著，所以有所區別。至於尋思（尋求、思考）能通達如實智（如實了知諸法實相的智慧）和二智（如實智和世俗智）的，可以參考《對法抄》的解釋。
《瑜伽師地論》的解釋中，在自性假立尋思所引發的如實智中說：『如實了知、如實通達了知色等想事中所有自性假立，並非彼事自性，而以彼事自性顯說者』，指的是見到依他起性（緣起而生的性質），並非真實的遍計所執性（虛妄分別所執著的性質）。遍計所執性看似真實，但並非真實，其性質顯現出來。八喻中說的『焰水』，指的是陽炎（陽光照射在空氣中產生的虛幻景象）看起來像水。
《瑜伽師地論略纂》卷第十 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第十一 (論本第三十七、八、九、四十、四十一、二、三、四)
基 撰
接下來闡明威力品。前面闡明了真實智所證的境界。既然有所證悟，就不能是虛假的。而是能夠成熟有情，展現大神變，使他們生起信心，使他們獲得聖果。如果諸位菩薩，爲了自利利他，展現大神通，修行正行，求證當來的果位。如果諸位牟尼（佛），證得自身的佛事，生起大悲心，救拔有情，展現這種威力，所以稱為威力品。因此在真實義品之後闡明威力品。又有遠師說：為什麼接下來闡明威力品呢？因為依靠真實的意義，才能妙用自在，所以接下來闡明威力品。在五品七法中，前面三種已經講完，接下來辨析第四種，所以稱為威力品。《地持經》只稱為力品。
論中說：『三者俱生威力者』。
【English Translation】 English version: What is called 'retinue' refers to the things that are manifested. What is manifested refers to the dharmas (phenomena) such as the sense organs (eye, ear, nose, tongue, body, mind) and the sense objects (form, sound, smell, taste, touch, dharma), these are called the manifested things. The fourth and fifth kinds of discrimination are able to generate the root of various views - the self-view (the view that there is a real and unchanging 'self'), and the root of various kinds of pride - self-pride (pride arising from attachment to the 'self'). Because self-view and self-pride are the root of all other views and pride. If the latter three kinds of discrimination are able to generate the three poisons of greed, hatred, and delusion.
In the explanation of the Yogācārabhūmi-śāstra, in the general grasping discrimination, it says 'self and sentient beings, life, etc.'. In the discrimination of 'self' and 'what belongs to self', it also clings to 'self-view'. What is the difference between these? The answer is: the previous general grasping is in terms of the two attachments - the discrimination of 'self' and 'what belongs to self', and it is only the attachment of humans (sentient beings), so there is a difference. As for the tarka (reasoning, thinking) that can penetrate yathābhūta-jñāna (knowledge of reality as it is) and the two jñānas (knowledge of reality and conventional knowledge), you can refer to the explanation in the Duifa Chao.
In the explanation of the Yogācārabhūmi-śāstra, in the yathābhūta-jñāna (knowledge of reality as it is) induced by svabhāva-kalpita-tarka (reasoning based on self-nature and conceptual construction), it says: 'Knowing and thoroughly understanding as it is, in the thought-objects such as form, all self-nature is conceptually constructed, not the self-nature of that thing, but it is spoken of as the self-nature of that thing', this refers to seeing the paratantra-svabhāva (dependent nature), which is not the real parikalpita-svabhāva (completely conceptualized nature). The parikalpita-svabhāva seems real, but it is not real, and its nature is manifested. The 'flame water' mentioned in the eight similes refers to the yangyan (heat haze, mirage) that looks like water.
Yogācārabhūmi-śāstra-lue-zuan Volume 10 Taisho Tripitaka Volume 43 No. 1829 Yogācārabhūmi-śāstra-lue-zuan
Yogācārabhūmi-śāstra-lue-zuan Volume 11 (Treatise Volumes 37, 8, 9, 40, 41, 2, 3, 4)
Composed by Ji
Next, the Vikrama (Power) chapter is explained. The previous chapter explained the realm that is certified by tathata-jnana (knowledge of suchness). Since there is something to be certified, it cannot be false. Rather, it is able to mature sentient beings, manifest great miraculous transformations, causing them to generate faith, and causing them to attain the holy fruit. If the Bodhisattvas, for the sake of self-benefit and benefiting others, manifest great supernatural powers, cultivate the correct practice, and seek to certify the coming fruit. If the Munis (Buddhas), certify their own Buddha-deeds, generate great compassion, and deliver sentient beings, they manifest this power, therefore it is called the Vikrama chapter. Therefore, the Vikrama chapter is explained after the Tattva-artha (True Meaning) chapter. Also, the distant teacher said: Why is the Vikrama chapter explained next? Because relying on the true meaning, one can have wonderful and unhindered functions, therefore the Vikrama chapter is explained next. Among the five chapters and seven dharmas, the first three have already been explained, next the fourth is analyzed, therefore it is called the Vikrama chapter. The Bodhisattva-bhumi only calls it the Bala (Power) chapter.
The treatise says: 'The third is the co-born power'.
諸佛唯成熟方便善。不成熟生得善。生得善唯有漏故。菩薩通有二種。今言俱生威力者。即方便善。先世曾習。今與身俱生故。名俱生威力。非號生得善名俱生威力。
論言開威力品類五種差別中。舊論云即前三威力八種分別有五種。此非也。是前品類。何故名八種分別。其六通義如常分別。
論云何能變神境智通者。此神境智通。是所化境。云何此中。言能變神境智通。以能變化作此境故。境從見說名為能變。又雖舉所變。意顯神通。故名能變。能變屬智也。舉所變意。能變之用也。
論解十八變。第五轉變中。若於其地起水勝解即令成水如實非余等者。如諸佛雖有神通。不可轉五塵根等。令成真根能見色等。似彼五根非實五根。其地水等。雖是外處。體各有異。如何變水成火。只可水質滅火質別生。于中堪為變用。其以佛威力故。令火中亦有濕性。而以濕性即為火體。若改性成性者。轉無情成有性。即眾生界有增失故。不可轉性也。此中又轉得五塵。
論云色香味觸當知亦然者。故知通變五塵為其實用。下至抉擇別當自解。
論云梵先益天者。以在大梵天先故。名梵先天。云何名益。
論解制他神通中。究竟菩薩一生所繫或最後有所有神通者。謂住睹史多天。唯有此彼彼生
【現代漢語翻譯】 現代漢語譯本：諸佛唯有成熟眾生的方便善巧，沒有與生俱來的善。與生俱來的善唯有有漏之法。菩薩則兩種都有。現在所說的俱生威力，指的是方便善巧，前世曾經修習，今生與身體一同產生，所以名為俱生威力，而不是將與生俱來的善稱為俱生威力。
《論》中解釋威力品類的五種差別時，舊論說就是前面三種威力八種分別中的五種，這是不對的。那是前面的品類。為什麼稱為八種分別呢？其中的六通之義如同通常的分別。
《論》中說如何能變神境智通呢？這裡的神境智通，是所教化的境界。為什麼在這裡說能變神境智通呢？因為能夠變化而作成這種境界。境界從所見來說，名為能變。又雖然舉出所變的，意在顯示神通，所以名為能變。能變屬於智慧。舉出所變的，是能變的作用。
《論》中解釋十八變，第五轉變中，如果對於某地生起水的勝解，就令其成為水，如實不虛假等等。如同諸佛雖然有神通，也不可轉變五塵（色、聲、香、味、觸）根等，令其成為真正的根，能夠見色等等。只是像那五根，並非真正的五根。那地、水等等，雖然是外在之物，本體各有不同，如何能變水成火呢？只能是水質滅去，火質另外產生。其中可以作為變用。因為佛的威力，令火中也有濕性，而以濕性即為火體。如果改變性質成為另一種性質，將無情之物轉變成有情之物，那麼眾生界就會有增減，所以不可轉變性質。這裡又轉變得到五塵。
《論》中說色、香、味、觸應當知道也是這樣。所以知道通變五塵是其實際作用。下至抉擇別，應當自己理解。
《論》中說梵先天（Brahmā Pūrvāṃgama）者，因為在大梵天（Mahābrahmā）之前，所以名為梵先天。為什麼名為益呢？
《論》中解釋制他神通中，究竟菩薩（Bodhisattva）一生所繫或最後有所有神通者，是指住在兜率陀天（Tuṣita Heaven）的菩薩，只有這種菩薩才能一生補處。
【English Translation】 English version: The Buddhas only have skillful means to mature beings, not innate goodness. Innate goodness is only with defilements. Bodhisattvas have both. The 'innate power' mentioned now refers to skillful means, which were practiced in previous lives and are born with the body in this life, hence the name 'innate power.' It does not refer to innate goodness as 'innate power.'
In the 'Treatise,' when explaining the five differences in the categories of power, the old treatise says it is the five types from the eight distinctions of the previous three powers, which is incorrect. Those are the previous categories. Why are they called eight distinctions? The meaning of the six supernormal powers is as usually distinguished.
The 'Treatise' says, 'How can one transform the realm of supernormal power and wisdom?' This realm of supernormal power and wisdom is the object to be transformed. Why does it say here 'transform the realm of supernormal power and wisdom'? Because one can transform and create this realm. The realm is called 'transformable' from what is seen. Also, although the transformed object is mentioned, the intention is to show supernormal power, hence the name 'transformable.' 'Transformable' belongs to wisdom. Mentioning the transformed object is the function of 'transformable.'
The 'Treatise' explains the eighteen transformations. In the fifth transformation, 'If one generates a superior understanding of water in a place, one makes it become water, truly and not falsely, etc.' Like the Buddhas, although they have supernormal powers, they cannot transform the five sense objects (form, sound, smell, taste, touch) and roots, etc., to make them become true roots that can see form, etc. They are only like those five roots, not the real five roots. Those earth, water, etc., although they are external things, each has a different substance. How can one transform water into fire? One can only extinguish the water substance and create a separate fire substance. This can be used as a transformation. Because of the Buddha's power, there is also moisture in the fire, and the moisture is the substance of the fire. If one changes the nature to become another nature, transforming inanimate things into sentient beings, then the realm of sentient beings will increase or decrease, so one cannot transform the nature. Here, one also transforms and obtains the five sense objects.
The 'Treatise' says, 'Know that color, smell, taste, and touch are also like this.' Therefore, it is known that transforming the five sense objects is its actual function. As for the specific distinctions, one should understand them oneself.
The 'Treatise' says 'Brahmā Pūrvāṃgama (梵先天)' because it is before Mahābrahmā (大梵天), hence the name Brahmā Pūrvāṃgama. Why is it called 'benefit'?
The 'Treatise' explains the subduing of others' supernormal powers. The ultimate Bodhisattva (菩薩) who is bound to one life or has the last existence possesses all supernormal powers, referring to the Bodhisattva residing in the Tuṣita Heaven (兜率陀天). Only this Bodhisattva can be a one-life-away Bodhisattva.
。盡此一生名一生補處或最後身者。謂已生欲界。即此身成道。此身為生死身最後有故。名最後身。又因即解坐道場菩薩。謂坐菩提樹下。未得成道以來。名坐道場。故前三。
論云能化為身或化境等者。唯能變釋。
論云又所化身若自若他或似不似唯能化作與根相似根所依處而非實根者。以根用不可化作故。眾生界有增過故。不可似用其根所依處。即四五塵內外界故。可化得似。
論云若所化身與菩薩身極相似者名所化身與自相似若不爾者名所化身非自相似者。以菩薩自起化故。故佛化作菩薩極相似者。名自相似。不爾非相似 或有諸佛菩薩雖滅度後由住持力而故隨轉者。如釋迦佛。雖覆滅度。由住持力。令法至今隨轉 或有暫時作利益已化事便息者。如須扇多。成道七日。即般涅槃。法亦隨滅。無住持力。后不流佈。故化事息。
論云解化語中。如頻迦音乃至無依無盡者。
論云又能隨念無間剎那次第所作無間斷故者。作佛菩薩。能憶前剎那。前剎那之法。盡無始來。一切能了。於一剎那頃。能如是知。其小乘雲。佛以初住智不能知前二剎那。若緣剎那時。剎那無量。故未緣得。五六十日已至老死。無有緣剎那義。今大乘佛菩薩皆得。
論云解天耳通聞聲中。有作意不作意
【現代漢語翻譯】 現代漢語譯本：
『盡此一生名一生補處或最後身者』，指的是已經生在欲界，並且以這個身體成就佛道的情況。因為這個身體是生死輪迴中的最後一次存在，所以稱為『最後身』。此外，也指即將證悟坐在菩提樹下的菩薩，在尚未成道之前，被稱為『坐道場』。因此，以上三種情況。 論中說『能化為身或化境等者』，僅僅能夠變化釋迦牟尼佛。 論中說『又所化身若自若他或似不似唯能化作與根相似根所依處而非實根者』，這是因為根的作用無法被化作。眾生界有增多的過失，所以不能像使用根的所依之處，也就是四五塵的內外境界。可以變化得相似。 論中說『若所化身與菩薩身極相似者名所化身與自相似若不爾者名所化身非自相似者』，因為菩薩自己發起變化。所以佛變化成極相似的菩薩，稱為『自相似』，否則就不是相似。或者有些佛菩薩雖然已經滅度，但由於住持的力量而繼續隨順運轉，例如釋迦牟尼佛。雖然已經滅度，但由於住持的力量，使得佛法至今仍然流傳。或者有些佛菩薩暫時做了利益眾生的事情后，化現的事情就停止了，例如須扇多（Suśānta）。成道七日後就般涅槃，佛法也隨之滅絕，沒有住持的力量，以後不再流傳，所以化現的事情就停止了。 論中解釋『化』的語言中，例如頻迦音（Kalaviṅka）乃至無依無盡。 論中說『又能隨念無間剎那次第所作無間斷故者』，指的是化現佛菩薩時，能夠憶念前一剎那，前一剎那的法，乃至無始以來的所有一切都能明瞭。在一剎那間，能夠像這樣了知。小乘認為，佛以初住的智慧不能知道前兩個剎那。如果緣于剎那，剎那的數量是無限的，所以無法緣到。五六十日已經到了老死，沒有緣于剎那的意義。現在大乘的佛菩薩都能夠做到。 論中解釋天耳通聽聞聲音時，有作意和不作意。
【English Translation】 English version:
'To exhaust this life is called Ekajāti-pratibaddha (one-life-bound) or the last body.' This refers to the situation where one is born in the desire realm and attains Buddhahood in this very body. Because this body is the last existence in the cycle of birth and death, it is called the 'last body.' Furthermore, it also refers to the Bodhisattva who is about to attain enlightenment sitting under the Bodhi tree, who is called 'sitting in the Bodhimaṇḍa (place of enlightenment)' before attaining Buddhahood. Therefore, the above three situations. The treatise says, 'Those who can transform into bodies or transformed realms, etc.,' can only transform Śākyamuni Buddha. The treatise says, 'Moreover, the transformed body, whether it is like oneself, like others, or similar or dissimilar, can only transform into something similar to the roots and the places where the roots are based, but not the actual roots.' This is because the function of the roots cannot be transformed. There is the fault of increase in the realm of sentient beings, so it cannot be like using the places where the roots are based, which are the internal and external realms of the four or five dusts. It can be transformed to be similar. The treatise says, 'If the transformed body is extremely similar to the Bodhisattva's body, it is called a transformed body similar to oneself; if not, it is called a transformed body dissimilar to oneself.' This is because the Bodhisattva initiates the transformation himself. Therefore, when the Buddha transforms into an extremely similar Bodhisattva, it is called 'similar to oneself'; otherwise, it is dissimilar. Or some Buddhas and Bodhisattvas, although they have passed away, continue to function due to the power of upholding, such as Śākyamuni Buddha. Although he has passed away, due to the power of upholding, the Dharma still circulates to this day. Or some Buddhas and Bodhisattvas, after temporarily doing things that benefit sentient beings, the transformation ceases, such as Suśānta. He attained enlightenment for seven days and then entered Parinirvāṇa, and the Dharma also perished with him. There is no power of upholding, and it will not be circulated later, so the transformation ceases. In the treatise's explanation of the language of 'transformation,' such as the Kalaviṅka sound, and even without reliance and without end. The treatise says, 'Moreover, one can, in accordance with thought, without interruption, in an instant, in sequence, do things without interruption.' This refers to when transforming Buddhas and Bodhisattvas, one can remember the previous instant, the Dharma of the previous instant, and can understand everything from beginningless time. In an instant, one can know in this way. The Hīnayāna believes that the Buddha cannot know the previous two instants with the wisdom of the first stage. If one focuses on an instant, the number of instants is infinite, so one cannot focus on it. Fifty or sixty days have already reached old age and death, and there is no meaning in focusing on an instant. Now the Mahāyāna Buddhas and Bodhisattvas can all do it. In the treatise's explanation of hearing sounds with the divine ear, there is attention and non-attention.
者。此據八地以還菩薩。若佛及八地以上。不作意位。緣無量世界事。
論云達羅弭荼明咒者。謂僧伽羅國。即師子國。有咒號達羅弭荼。即咒中之大咒明有神驗。今初舉之。天眼所見色中。復有作意不作意者。如聲解。
論解漏盡智通中。了知漏盡得。即無漏得。得漏盡之得也。了知漏盡方便。即道諦也。
論解六度四相忍度第四相中雲。無多怨敵。謂怨憎會。無多離隔。謂愛別離。無多憂苦。謂因怨會親離所生憂苦。舊論云既無別離亦無憂苦者。唯于愛離生故。為二怨會親離。今分為三。
定四相。第一相中。云能斷煩惱語言尋伺喜樂色想。即初禪斷欲煩惱。第二離尋伺語言。三四及四無色。如其次第離喜樂等。
論解六度相中。初施云。能以佈施攝事。攝益有情。第六通以四攝事行中。四度中俱以同事。利益有情。即六度攝四攝也。何故佈施中。不言勸有情行。施自己同之。名為同事。亦名利行。今且約隨增故。說唯有此。非約實義。其實義者。何妨一一中得有利行等。
論解俱生威力中。明八相成道。舊八相者。一住睹史多天。二下入母胎。三住母腹。四出母胎。五出家。六成道。七轉法輪。八般涅槃。若依舊地持。無出家涅槃入相。今此論依舊解。無出家一相。有餘
【現代漢語翻譯】 現代漢語譯本： 這是根據八地菩薩來說的。如果佛和八地以上的菩薩，處於不作意狀態時，也能覺察無量世界的事情。 論中提到的『達羅弭荼明咒』，指的是僧伽羅國（即師子國）的一種咒語，名為達羅弭荼。這是咒語中的大咒，具有神奇的效驗。這裡首先提出來。天眼所見之色中，也有作意和不作意之分，如同聲音一樣。 論中解釋漏盡智通時，『了知漏盡得』，就是指無漏之得，是得到漏盡的那個『得』。『了知漏盡方便』，就是指道諦。 論中解釋六度中的忍度第四相時說：『沒有很多怨敵』，指的是怨憎會（怨恨的人相聚）。『沒有很多離隔』，指的是愛別離（所愛的人分離）。『沒有很多憂苦』，指的是因為怨憎會、親愛的人分離所產生的憂愁痛苦。舊論中說既沒有別離也沒有憂苦，是因為憂苦唯有在愛別離時才會產生。現在將怨憎會、親愛的人分離分為三種情況。 定四相，第一相中說，『能斷煩惱語言尋伺喜樂色想』，指的是初禪能斷除欲界的煩惱。第二禪離尋伺語言。三禪、四禪以及四無色定，依次離喜樂等。 論中解釋六度之相時，最初的佈施說，『能以佈施攝事』，就是攝益有情（眾生）。第六通以四攝事行中，四度（佈施、愛語、利行、同事）都以同事來利益有情。這就是六度包含四攝。為什麼在佈施中，不提倡有情去行佈施，自己也一同參與呢？這被稱為同事，也叫利行。現在暫且按照隨增的情況來說，所以說只有這些，不是按照實際意義來說的。其實際意義是，為什麼不能在每一種中都得到利行等呢？ 論中解釋俱生威力時，闡明了八相成道。舊的八相是：一、住睹史多天（菩薩住在兜率天）；二、下入母胎；三、住母腹；四、出母胎；五、出家；六、成道；七、轉法輪；八、般涅槃。如果按照《地持經》的說法，就沒有出家和涅槃入胎相。現在這部論仍然按照舊的解釋，沒有出家這一相，而有其他的。
【English Translation】 English version: This is according to the Bodhisattvas of the Eighth Ground. If Buddhas and Bodhisattvas above the Eighth Ground are in a state of non-attention, they can still perceive the affairs of countless worlds. The 'Dharani-mukha Mantra' mentioned in the treatise refers to a mantra in Simhala (i.e., Lion Country), called Dharani-mukha. This is the great mantra among mantras, possessing miraculous efficacy. It is brought up here first. Among the forms seen by the divine eye, there are also those with and without attention, just like sounds. When explaining the Exhaustion of Afflictions and Wisdom-penetration in the treatise, 'knowing the attainment of the exhaustion of afflictions' refers to the attainment of the unconditioned, which is the 'attainment' of obtaining the exhaustion of afflictions. 'Knowing the means of the exhaustion of afflictions' refers to the Path Truth (道諦, Dàodì). When explaining the fourth aspect of the Patience (忍度, Rěndù) Perfection among the Six Perfections (六度, Liùdù) in the treatise, it says: 'Not having many enemies' refers to meeting with those one hates (怨憎會, Yuànzēng huì). 'Not having much separation' refers to separation from loved ones (愛別離, Àibiélí). 'Not having much sorrow and suffering' refers to the sorrow and suffering arising from meeting with those one hates and separation from loved ones. The old treatise says that since there is no separation, there is no sorrow and suffering, because sorrow and suffering only arise from separation from loved ones. Now, meeting with those one hates and separation from loved ones are divided into three situations. Defining the four aspects, the first aspect says, 'Able to cut off afflictive speech, investigation, analysis, joy, and form-perception,' which refers to the First Dhyana (初禪, Chūchán) being able to cut off the afflictions of the desire realm. The Second Dhyana (第二禪, Dì'èr chán) is free from investigation and analysis. The Third Dhyana (第三禪, Dìsān chán), Fourth Dhyana (第四禪, Dìsì chán), and the Four Formless Absorptions (四無色定, Sì wúsè dìng) successively abandon joy, etc. When explaining the aspects of the Six Perfections in the treatise, the initial Giving (佈施, Bùshī) says, 'Able to gather affairs through giving,' which is to gather and benefit sentient beings. The sixth, Penetration (通, Tōng), uses the Four Means of Gathering (四攝事, Sì shè shì) in practice. The four perfections (Giving, Kind Speech, Beneficial Action, and Identification) all benefit sentient beings through Identification. This is the Six Perfections encompassing the Four Means of Gathering. Why, in Giving, is it not advocated that sentient beings practice giving and participate together? This is called Identification, also called Beneficial Action. Now, for the time being, it is said only these exist according to the situation of increase, not according to the actual meaning. The actual meaning is, why can't one obtain Beneficial Action, etc., in each one? When explaining the power of co-arising in the treatise, it clarifies the Eight Aspects of Accomplishing the Path (八相成道, Bā xiāng chéng dào). The old eight aspects are: 1. Dwelling in the Tushita Heaven (住睹史多天, Zhù dǔ shǐ duō tiān) (the Bodhisattva dwells in the Tushita Heaven); 2. Descending into the womb; 3. Dwelling in the womb; 4. Emerging from the womb; 5. Leaving home; 6. Accomplishing the Path; 7. Turning the Wheel of Dharma; 8. Entering Nirvana. If according to the Bodhisattva Bhumi Sutra (地持經, Dì chí jīng), there would be no aspect of leaving home and entering the womb. Now, this treatise still follows the old explanation, without the aspect of leaving home, but with others.
七相。依文自取。又若解。以神變為一。即無出家。此中亦具八相也。若以別說八相者。住天非典。下身生不取。一處中有即下生是。二入胎。三住胎。四出胎。五出家。六成道。七轉法輪。八入涅槃。今此無出家相也。不取處欲已為八相中故。
論解第一菩薩住天中。有三種事。映彼天者。一天壽量。謂彼天壽不依數量。有中夭故。今明菩薩盡天壽量。壽四千歲故。次上論言盡睹史多天壽量而住 有云。生彼諸天皆盡壽量四千歲者。不然。一文妨。二理妨。言文妨者。論言三事映彼天。第一天壽量者。彼天皆盡壽。菩薩即不映奪彼天壽量。此文相違故為文妨。言義妨者。經云菩薩下生。彼天皆隨下生贍部。有今眾生方生彼者。菩薩下時未滿四千歲。應不隨生。若不隨生。彼佛經相違。若言相隨下生便是中夭。此乃第二理妨。故義不成。又何緣彼天而不中夭。二天色者。謂天身量及光明色。菩薩為勝也。三者名稱者。菩薩名聞遍十方界。故名稱勝。
論解轉法輪中。明證菩提已於六年中魔求其便竟不能得常俱行念每現在前。乃至無不覺了。謂世尊常觀己身受想尋思。今無異念。常觀無常生住異等。與此念俱故。魔不得其便。如舊地持云。觀諸眾生生住異等。今云觀自身。觀自身故魔不得便。豈以觀他而不
【現代漢語翻譯】 現代漢語譯本：七相。按照字面意思理解。或者如果理解為，以神通變化為一，就沒有出家。這裡也具備八相。如果分別說八相，住在天上不是常例。下身出生不取。一處中有，即下生是。二入胎。三住胎。四出胎。五出家。六成道。七轉法輪。八入涅槃。現在這裡沒有出家相。不取處欲，已經作為八相之中了。
論述解釋第一位菩薩住在天界中，有三種事情可以勝過其他天人。一是天壽量，指天人的壽命不固定，有中途夭折的。現在說明菩薩盡天壽量，壽命四千歲。其次，上面論述說盡睹史多天（Tushita Heaven，欲界六天之一，又稱兜率天）的壽命而住。有人說，生在那些天界的所有天人都盡壽四千歲，不是這樣的。一是有經文妨礙，二是有道理妨礙。說經文妨礙，論述說三件事勝過其他天人，第一是天壽量，如果那些天人都盡壽，菩薩就不能勝過他們的天壽量，這與經文相違背，所以是經文妨礙。說道理妨礙，經中說菩薩下生時，那些天人都跟隨下生到贍部（Jambudvipa，四大部洲之一，又稱南閻浮提）。如果現在有眾生才生到那裡，菩薩下生時未滿四千歲，應該不跟隨下生。如果不跟隨下生，就與佛經相違背。如果說跟隨下生，就是中途夭折。這是第二個道理妨礙，所以道理不成立。又有什麼原因那些天人不會中途夭折呢？二是天色，指天人的身量和光明顏色，菩薩更為殊勝。三是名稱，菩薩的名聲傳遍十方世界，所以名稱殊勝。
論述解釋轉法輪中，說明證得菩提后，在六年之中，魔（Mara，佛教中的魔王）想找機會卻始終不能得逞，常常一起行動的念頭總是出現在眼前，乃至沒有不覺察到的。指世尊常常觀察自己的身受想尋思（五蘊中的四蘊），現在沒有其他的念頭。常常觀察無常、生住異等。與這種念頭在一起，所以魔找不到機會。如舊地持（Bodhisattvabhumi，菩薩地持經）所說，觀察眾生的生住異等。現在說觀察自身。觀察自身，所以魔不能得逞。難道是因為觀察他人而不行嗎？
【English Translation】 English version: The Seven Aspects. Understand according to the literal meaning. Or if understood as, transforming into one through supernatural powers, there is no renunciation. Here also possesses the eight aspects. If separately speaking of the eight aspects, residing in the heavens is not the norm. The lower body birth is not taken. One place in between, which is the lower birth. Two, entering the womb. Three, residing in the womb. Four, exiting the womb. Five, renunciation. Six, achieving enlightenment. Seven, turning the wheel of Dharma. Eight, entering Nirvana. Now here there is no aspect of renunciation. Not taking the desire for a place, it has already been included among the eight aspects.
The treatise explains that the first Bodhisattva residing in the heavens has three things that surpass other devas (deities). First, the lifespan of the devas, referring to the fact that the lifespan of the devas is not fixed, and some die prematurely. Now it is explained that the Bodhisattva exhausts the lifespan of the devas, living for four thousand years. Secondly, the above treatise says that one dwells exhausting the lifespan of Tushita Heaven (one of the six heavens of the desire realm). Some say that all the devas born in those heavens exhaust their lifespan of four thousand years, but this is not the case. One, there is scriptural hindrance, and two, there is logical hindrance. Saying scriptural hindrance, the treatise says that three things surpass other devas, the first being the lifespan of the devas. If those devas all exhaust their lifespan, the Bodhisattva cannot surpass their lifespan, which contradicts the scripture, so it is scriptural hindrance. Saying logical hindrance, the sutra says that when the Bodhisattva descends, those devas all follow and descend to Jambudvipa (one of the four continents). If there are beings who are only now being born there, and the Bodhisattva descends before completing four thousand years, they should not follow and descend. If they do not follow and descend, it contradicts the Buddhist scriptures. If it is said that they follow and descend, it is premature death. This is the second logical hindrance, so the reasoning is not valid. Also, what is the reason why those devas do not die prematurely? Second, the appearance of the devas, referring to the body size and radiant color of the devas, the Bodhisattva is more superior. Third, the name, the Bodhisattva's name spreads throughout the ten directions, so the name is superior.
The treatise explains that in turning the wheel of Dharma, it is stated that after attaining Bodhi (enlightenment), for six years, Mara (the demon king in Buddhism) sought an opportunity but was never able to succeed, and the thought of constantly acting together always appeared before him, to the point that nothing was not noticed. It refers to the fact that the World Honored One (世尊) constantly observes his own skandhas of body, sensation, perception, volition. Now there are no other thoughts. He constantly observes impermanence, arising, abiding, changing, etc. Being with this thought, Mara cannot find an opportunity. As the old Bodhisattvabhumi (Bodhisattva Ground Sutra) says, observe the arising, abiding, changing, etc. of beings. Now it says observe oneself. Observing oneself, so Mara cannot succeed. Is it because observing others does not work?
得便 又或可。此中亦是觀諸眾生。起愍念故。運心廣故。魔不得便。
論云先舉右足方移左足者。斯有何意。
論云食所食時有粒皆碎無口不殫。言佛食時飯粒皆碎。無口不盡。殫由盡也。又攝論說。佛食時諸天得請。余處利益眾生。今此中言。碎者據有得碎義。其實化身示身。以佛事為正。
又論云三種神變一者神境神變等者。此即六通。言此亦攝。餘三通具如對法抄 又以明等神變為四句。亦如彼論抄。
成熟品
即五品中第四品。七法中第五第六法。即成熟有情成熟自佛法法也。何故次明者現。證真實。現有威力。威力者何。謂六通等。既現六通。欲何所作。不過二意。一成熟有情。利他意也。成熟佛法。自利之意。佛雖自他利德具。觀眾生界無盡故。須此二意故。威力品后明成熟品。
論解成熟自性中。雲安住於此若遇大師不遇大師皆有堪任有大勢力無間能證煩惱障斷所知障斷者。謂此在抉擇分中。菩薩何以得知。
論言無間能證二障斷。故知此位。若在以前。即不能如此。又譬喻中。譬如癰座熟至究竟無間可破。故知地前位已至熟位者。在抉擇分位也。若已入地解者。何故次前處。獲得能順二障斷凈增上身心。乃至正加行滿。既有能順二障斷。及有加行之言
【現代漢語翻譯】 現代漢語譯本 得便，又或者可以這樣理解。這裡也是觀察所有眾生，因為生起憐憫之心，運用的心量廣大，所以魔就無法得逞。
論中說先舉右腳再移動左腳，這有什麼含義呢？
論中說，在進食的時候，每一粒飯都碎裂，沒有哪個口不能吃盡。意思是說佛進食的時候，飯粒都會碎裂，沒有哪個口不能吃盡。'殫'就是盡的意思。另外，《攝大乘論》說，佛進食的時候，諸天得到機會請求，在其他地方利益眾生。現在這裡說，'碎'是就可能碎裂的情況而言，實際上化身示現，以佛事為主要。
還有，論中說三種神變，第一種是神境神變等等，這就是六神通。意思是說這也包括了其餘三種神通，具體如《對法》的抄本。又以明等神變分為四句，也如那部論的抄本。
成熟品
就是五品中的第四品，七法中的第五和第六法，也就是成熟有情和成熟自佛法。為什麼接著說明呢？因為要展現真實，展現威力。威力是什麼呢？就是六神通等等。既然展現了六神通，想要做什麼呢？無非兩種意思：一是成熟有情，是利他的意思；二是成熟佛法，是自利的意思。佛雖然自利利他兩種功德都具備，但因為眾生界沒有窮盡，所以需要這兩種意思。因此在威力品之後說明成熟品。
論解釋成熟自性中說，'安住於此，如果遇到大師或者沒有遇到大師，都有堪能，有大勢力，無間斷地能夠證得煩惱障斷和所知障斷'。這是說在抉擇分中，菩薩怎麼知道呢？
論中說，'無間斷地能夠證得二障斷'，因此知道這個位置。如果在此之前，就不能這樣。又比如譬喻中，譬如癰瘡成熟到極致，無間斷地可以破裂。因此知道地前的位置已經到了成熟的位置，是在抉擇分位。如果已經入地理解，為什麼在之前的地方，獲得能夠順應二障斷的清凈增上身心，乃至正加行圓滿。既然有能夠順應二障斷，以及有加行的說法。
【English Translation】 English version It is convenient, or perhaps it can be understood this way. Here, it is also observing all sentient beings, because of arising compassion, and the mind is used broadly, so the demons cannot take advantage.
The treatise says that first lifting the right foot and then moving the left foot, what is the meaning of this?
The treatise says that when eating, every grain of rice is broken, and there is no mouth that cannot eat it all. It means that when the Buddha eats, the grains of rice will be broken, and there is no mouth that cannot eat it all. 'Dān' means 'exhausted'. In addition, the Saṃgraha-mahāyāna-sūtra says that when the Buddha eats, the devas (gods) get the opportunity to request, and benefit sentient beings in other places. Now here it says that 'broken' refers to the possibility of breaking, but in reality, the manifested body shows itself, with the Buddha's work as the main thing.
Also, the treatise says that there are three kinds of magical transformations, the first is magical realm transformation, etc., which are the six abhijñā (supernormal knowledges). It means that this also includes the remaining three abhijñā, specifically as in the copy of the Abhidharma. Also, the magical transformations such as ming (clarity) are divided into four sentences, also like that treatise's copy.
Maturation Chapter
It is the fourth chapter of the five chapters, the fifth and sixth dharmas of the seven dharmas, which are maturing sentient beings and maturing one's own Buddha-dharma. Why explain it next? Because it is to show the truth, to show power. What is power? It is the six abhijñā (supernormal knowledges), etc. Since the six abhijñā (supernormal knowledges) have been shown, what do you want to do? There are only two meanings: one is to mature sentient beings, which is the meaning of benefiting others; the other is to mature the Buddha-dharma, which is the meaning of benefiting oneself. Although the Buddha has both the virtues of benefiting himself and benefiting others, because the realm of sentient beings is endless, these two meanings are needed. Therefore, the Maturation Chapter is explained after the Power Chapter.
The treatise explains in the nature of maturation, saying, 'Dwelling here, whether encountering a master or not encountering a master, one is capable, has great power, and can uninterruptedly realize the abandonment of the kleśa-āvaraṇa (afflictive obscurations) and the abandonment of the jñeyāvaraṇa (cognitive obscurations)'. This is said in the viniscaya-bhāga (decisive division), how does the Bodhisattva know?
The treatise says, 'Uninterruptedly able to realize the abandonment of the two obscurations', therefore knowing this position. If it is before this, it cannot be like this. Also, in the analogy, it is like a boil that matures to the ultimate, and can be broken uninterruptedly. Therefore, knowing that the position before the bhūmi (ground/level) has reached the mature position, is in the viniscaya-bhāga (decisive division) position. If one has already entered the bhūmi (ground/level) understanding, why in the previous place, does one obtain a pure, increasing body and mind that can accord with the abandonment of the two obscurations, and even the correct application is fulfilled. Since there is the ability to accord with the abandonment of the two obscurations, and there is the saying of application.
。故知在地前非地上也。又若地上。亦得正加行。即地上加行智。能順二障者。謂如初地。能順二地障斷。凈增上身心。何故不得。故知亦得在地上。取前解無妨。
論解第三成熟差別中。諸根成熟者。謂壽量具足形色具足。乃至人性具足。如前卷解。
論解第四成熟方便中。初發處者。謂初發心人。于彼發心人處。而成熟之。名成熟方便。
論云降伏者謂深防護自身離染。乃至便自防護不起毀犯者。此中意。深防自過。方能見他下中上犯戒時。起諫誨。起呵罰。起驅擯。如其次第。當知見下中二品犯戒。起諫誨訶罰時者。所被諫誨等人。及彼余時類同學法人。得利益安樂。以止彼過故是利益。以還攝受故是安樂 若驅擯一種。現逐卻已還復攝。令彼及餘人皆利益安樂。以止惡攝受故。若逐卻已不重攝受。但令餘人見彼造過被逐。復自防護。不起犯戒。而得利益安樂。若所擯者。不得利益及與安樂。是此中意。上品中有可攝受者。義非一切上品犯皆可攝受。如造五逆等不可攝受。又者所以菩薩為前一切皆攝。
論云能成熟補特伽羅謂略有六種菩薩住菩薩六地能成熟有情一者勝解行菩薩住勝解行地等。乃至第六者到究竟菩薩住到究竟地者。此中勝解行。如攝論。即第一僧祇菩薩。以於四真諦理
【現代漢語翻譯】 現代漢語譯本：因此可知，在『地』之前並非指『地上』。又比如在『地上』，也能正確地進行加行，即『地上』的加行智，能夠順應二障的斷除，清凈增上身心。為什麼不可以這樣理解呢？因此可知，也可以在『地上』理解。取前面的解釋沒有妨礙。
在解釋第三種成熟差別時，『諸根成熟』是指壽命具足、形色具足，乃至人性具足，如前面章節所解釋。
在解釋第四種成熟方便時，『初發處』是指初發心的人，在那些發心的人那裡，使之成熟，稱為成熟方便。
論中說，『降伏』是指深深防護自身遠離染污，乃至自身防護不起毀犯。』這裡的意思是，深深地防止自己的過失，才能見到他人下品、中品、上品犯戒時，依次發起諫誨、呵責、驅擯。應當知道，見到下品、中品犯戒，發起諫誨、呵責時，被諫誨的人，以及其他同類的同學法人，能夠得到利益安樂。因為制止他們的過失就是利益，因為重新攝受他們就是安樂。如果驅擯一種情況，現在驅逐之後又重新攝受，使那個人和其餘的人都得到利益安樂，因為制止惡行並攝受他們。如果驅逐之後不再重新攝受，只是讓其餘的人看到那個人造作罪過被驅逐，從而自我防護，不起犯戒，也能得到利益安樂。如果被驅擯的人，得不到利益和安樂，這就是此中的意思。上品中有可以攝受的人，意思並非一切上品犯戒都可以攝受，比如造作五逆等罪就不可攝受。又者，菩薩爲了前面的所有情況都進行攝受。
論中說，『能成熟補特伽羅（pudgala，人）』是指略有六種菩薩，住在菩薩的六個階段，能夠成熟有情（sentient beings）。一者是勝解行菩薩，住在勝解行地等，乃至第六者是到究竟菩薩，住在到究竟地。』這裡，勝解行，如《攝論》所說，就是第一阿僧祇劫的菩薩，因為對於四真諦（four noble truths）的道理
【English Translation】 English version: Therefore, it can be known that 'before the ground' does not refer to 'on the ground'. Furthermore, if it is 'on the ground', one can also correctly engage in application, that is, the application wisdom 'on the ground', which can accord with the severance of the two obscurations, purifying and increasing body and mind. Why can't it be understood this way? Therefore, it can be known that it can also be understood as 'on the ground'. Taking the previous explanation is not a problem.
In explaining the third difference of maturation, 'maturation of the faculties' refers to the fulfillment of lifespan, the fulfillment of form and color, and even the fulfillment of humanity, as explained in the previous chapters.
In explaining the fourth expedient of maturation, 'the place of initial arising' refers to the person who initially generates the mind of enlightenment. Maturing them in the place of those who have generated the mind of enlightenment is called the expedient of maturation.
The treatise says, 'Subduing' means deeply protecting oneself from defilement, even to the point of protecting oneself from arising transgressions.' The meaning here is that only by deeply preventing one's own faults can one see others committing transgressions of the lower, middle, and upper grades, and then initiate admonishment, rebuke, and expulsion in that order. It should be known that when seeing transgressions of the lower and middle grades and initiating admonishment and rebuke, the person being admonished, as well as other similar fellow practitioners, can obtain benefit and happiness. Because stopping their faults is benefit, and because re-accepting them is happiness. If it is a case of expulsion, after expelling them, they are re-accepted, causing that person and others to obtain benefit and happiness, because of stopping evil deeds and accepting them. If, after expelling them, they are not re-accepted, but only allowing others to see that person committing transgressions and being expelled, thereby protecting themselves and not arising transgressions, they can also obtain benefit and happiness. If the person being expelled does not obtain benefit and happiness, that is the meaning here. Among the upper grades, there are those who can be re-accepted, meaning that not all transgressions of the upper grade can be re-accepted, such as committing the five heinous crimes, which cannot be re-accepted. Furthermore, the Bodhisattva accepts all the previous situations.
The treatise says, 'Those who can mature individuals (pudgala)' refers to the six types of Bodhisattvas who reside in the six stages of Bodhisattvas and can mature sentient beings (sentient beings). The first is the Bodhisattva of Adhimukti-carya (stage of practice based on understanding), residing in the stage of Adhimukti-carya, and so on, until the sixth is the Bodhisattva who has reached the ultimate, residing in the stage of reaching the ultimate.' Here, Adhimukti-carya, as stated in the Compendium of Determinations (攝論), is the Bodhisattva of the first asamkhya-kalpa (阿僧祇劫), because regarding the truth of the four noble truths (four noble truths)
。起決定勝解故。以此文證抉擇分善是第一僧祇。是勝解行位故 二者凈勝意樂者。即攝論云。增上意樂地。今謂初地初得無漏意樂故名凈。不同於前勝解行地 三者行正行菩薩地。攝論云。第二地名增上戒。第三地名增上心。第四地已下名增上慧。今謂七地以前二地以去。非初得無漏。不同初地。非得未得不退故。不同八地已去。已得無漏六度意樂。名行正行地 四者墮決定菩薩地者。以攝論第四地以去。名增上慧地。八地以上名不退轉位。今此第八地菩薩。初得不退故。不同前後位故。名墮決定。決定不退也 五者決定行正行者。此謂即第九地。非初不退故。非已得究竟故。前地已得不退。今行此行。無漏觀相續住行不退。名墮決定行正行地。即攝論並十地。總云不退轉菩薩也。亦名增上慧分 六者到究竟菩薩地者。謂第十地。鄰側如來故。此之六種各隨一增上初得立名。非后無前 或非前無後義。不同攝論。彼約三學退不退。總分別此。餘論或同。如前二種。或別。如中餘種不言。略明因也。又準下配下中品中。凈勝意樂。謂第二僧祇。未必唯在初地。即如攝論增上意樂。通一切地上並不退轉。此論墮決定至究竟。即第三僧祇。餘位遂如增上戒等。于中別出。
論解聲聞三品。若時安住下品成熟爾時便有
【現代漢語翻譯】 現代漢語譯本：因為能夠決定殊勝的勝解，所以用這段文字證明抉擇分善是第一阿僧祇劫（asamkhyeya kalpa），這是勝解行位的緣故。第二是清凈殊勝的意樂，也就是《攝大乘論》（Mahāyānasaṃgraha）所說的增上意樂地。現在說的是初地（prthivi）初次獲得無漏意樂，所以稱為清凈，不同於之前的勝解行地。第三是行正行菩薩地，《攝大乘論》說，第二地名為增上戒，第三地名為增上心，第四地以下名為增上慧。現在說的是七地（saptama-bhūmi）以前，二地（dvitīya-bhūmi）以後，不是初次獲得無漏，不同於初地；不是獲得未獲得不退轉，不同於八地（aṣṭamī-bhūmi）以後。已經獲得無漏六度（ṣaṭpāramitā）意樂，名為行正行地。第四是墮決定菩薩地，因為《攝大乘論》第四地以後，名為增上慧地，八地以上名不退轉位。現在這裡的第八地菩薩，初次獲得不退轉，不同於前後的位次，所以名為墮決定，決定不退轉。第五是決定行正行，這裡說的是第九地（navamī-bhūmi），不是初次不退轉，也不是已經獲得究竟，前地已經獲得不退轉，現在行持此行，無漏觀相續住行不退轉，名為墮決定行正行地。也就是《攝大乘論》並十地（daśamī-bhūmi），總稱為不退轉菩薩，也名增上慧分。第六是到究竟菩薩地，說的是第十地，鄰近如來（tathāgata）的緣故。這六種各自隨著一種增上初次獲得而立名，不是後面沒有前面，或者不是前面沒有後面的意思，不同於《攝大乘論》。《攝大乘論》大約是從三學（triśikṣā）退不退轉，總的來分別這些。其餘的論典或者相同，如前兩種，或者不同，如中間的幾種沒有說。簡略地說明了原因。又根據下面配合下中品中，清凈殊勝意樂，說的是第二阿僧祇劫，未必只在初地，就像《攝大乘論》增上意樂，通一切地上並不退轉。此論墮決定到究竟，就是第三阿僧祇劫，其餘的位次於是就像增上戒等，在其中分別說出。 論中解釋聲聞（śrāvaka）三品，如果安住于下品成熟的時候，便會有。
【English Translation】 English version: Because it determines the supreme understanding, this text proves that the decisive aspect of goodness is the first asamkhyeya kalpa (innumerable eon), because it is the stage of resolute conduct. The second is pure and supreme intention, which is what the Mahāyānasaṃgraha (Compendium of the Mahāyāna) calls the ground of increasing intention. Now, it refers to the first bhūmi (ground), where one initially attains intention free from outflows (anāsrava), hence it is called pure, unlike the previous ground of resolute conduct. The third is the ground of practicing correct conduct of a Bodhisattva. The Mahāyānasaṃgraha says that the second bhūmi is called increasing morality, the third bhūmi is called increasing mind, and the fourth bhūmi and below are called increasing wisdom. Now, it refers to the second bhūmi onwards up to the seventh bhūmi, not initially attaining freedom from outflows, unlike the first bhūmi; not attaining non-retrogression whether attained or not, unlike the eighth bhūmi and beyond. Having already attained intention free from outflows in the six perfections (ṣaṭpāramitā), it is called the ground of practicing correct conduct. The fourth is the ground of falling into certainty as a Bodhisattva, because the Mahāyānasaṃgraha says that the fourth bhūmi and beyond are called the ground of increasing wisdom, and the eighth bhūmi and above are called the stage of non-retrogression. Now, the Bodhisattva on this eighth bhūmi initially attains non-retrogression, unlike the previous and subsequent stages, hence it is called falling into certainty, certain non-retrogression. The fifth is certain practice of correct conduct, which refers to the ninth bhūmi, not initially non-retrogressive, nor having already attained ultimate completion. The previous ground has already attained non-retrogression, and now practicing this conduct, the continuous dwelling of the observation free from outflows does not regress, hence it is called the ground of falling into certain practice of correct conduct. That is, the Mahāyānasaṃgraha, along with the tenth bhūmi, collectively calls it the non-retrogressive Bodhisattva, also called the aspect of increasing wisdom. The sixth is the ground of reaching the ultimate Bodhisattva, which refers to the tenth bhūmi, because it is adjacent to the Tathāgata (Thus-Gone One). These six each establish a name according to one increasing initial attainment, not meaning that the latter lacks the former, or that the former lacks the latter, unlike the Mahāyānasaṃgraha. The Mahāyānasaṃgraha roughly distinguishes these based on whether one regresses or not from the three trainings (triśikṣā). Other treatises may be the same, like the first two, or different, like the middle ones which are not mentioned. Briefly explaining the reason. Furthermore, according to the following matching of the lower and middle grades, pure and supreme intention refers to the second asamkhyeya kalpa, not necessarily only on the first bhūmi, just like the increasing intention in the Mahāyānasaṃgraha, which pervades all bhūmis and does not regress. This treatise, from falling into certainty to reaching the ultimate, is the third asamkhyeya kalpa, and the remaining stages are thus like increasing morality, etc., which are separately mentioned within it. The treatise explains the three grades of Śrāvakas (Hearers). If one dwells in the lower grade and matures, then there will be.
下品欲樂下品等。乃至第三即于現法得般涅槃者。此中下品。準猶墮惡趣。即中下忍以前。中品即于現身得果。證不隨惡趣。即增上忍以去人。若以前人無惡趣業。不墮惡趣。即于現見身得果者。亦是此中收。此中且約七生人。得為論故。云非於現法得般涅槃。若約增上。四生乃至六十劫。為修習者。即于現身。亦入涅槃。不作此論。若異此者。第三人皆為有餘人。應準知此。初人若準下品菩薩。即合見道以前皆是。今準文義皆不然故別說。其獨覺中。必取阿那含果。或已百劫修習滿訖。起三十六心趣獨覺果等。如對法抄。
論解菩薩下品中。若時菩薩住下成熟爾時便有下品欲樂下品加行猶往惡趣者。此菩薩其實已離惡趣業。不受惡趣生。然為利益有情。時故往彼生。因即起染。受彼報趣故。初劫時有生惡趣。如金翅鳥入海食龍。食龍既訖上飛空。[宋-木+鬼]因取龍故。腳下有泥。其實無意。本在取龍。取龍之時因遂泥污。菩薩亦然。因利有情。遂被染系。故初劫時亦生惡趣 若爾如所引經。若有成世間增上品正見。頌云何通。義曰彼約不以正見為緣生惡趣。何妨地前有起惡趣業而生惡趣。
第三十八卷 菩提品第七
言菩提品。即所學處五品中第五品。七法中第七法也。言菩提者。即三身
【現代漢語翻譯】 現代漢語譯本： 下品欲樂和下品等，乃至第三種人能在現世證得般涅槃（Parinirvana，完全的涅槃）。這裡說的下品，可以比作會墮入惡趣（Apāya，不好的去處）的人，也就是中下根性，需要忍耐。中品的人能在現世證得果位，不再會墮入惡趣，也就是具有增上忍的人。如果之前沒有造作惡趣業，就不會墮入惡趣，也能在現世證得果位，也屬於此類。這裡暫且以七生人（指需要經歷七次生死才能解脫的人）為例來討論，所以說不是在現世證得般涅槃。如果按照增上根性的人，需要四生乃至六十劫才能修習，那麼就能在現世入涅槃，這裡就不做討論了。如果不是這樣，第三種人都應該是有餘人（指還有煩惱殘餘的人），應該這樣理解。第一種人如果比作下品菩薩，那麼就相當於見道（Darśanamārga，見道位）之前的所有階段。現在按照文義來看，並非如此，所以單獨說明。獨覺（Pratyekabuddha，緣覺）中，必定是證得阿那含果（Anāgāmin，不還果）的人，或者已經修習滿一百劫，生起三十六心趣向獨覺果等，如同《對法抄》中所說。
論中解釋菩薩的下品：如果菩薩處於下等成熟階段，那麼就會有下品欲樂和下品加行，仍然會前往惡趣。這位菩薩實際上已經脫離了惡趣業，不會再受惡趣的果報。但是爲了利益有情（Sattva，眾生），有時會前往惡趣投生，因為生起了染污，所以會承受惡趣的果報。因此，在最初的劫數中，也會有生於惡趣的情況，就像金翅鳥（Garuda，一種神鳥）進入海中吞食龍。吞食龍完畢后，金翅鳥飛上天空，因為吞食龍的緣故，腳下沾染了泥土，實際上金翅鳥並沒有故意沾染泥土，本意只是爲了吞食龍，在吞食龍的時候，因為這個原因沾染了泥土。菩薩也是如此，因為利益有情，所以被染污所牽繫，因此在最初的劫數中也會生於惡趣。如果這樣說，那麼所引用的經文，如果有成就世間增上品正見（Samyagdṛṣṭi，正見）的頌文，又該如何解釋呢？回答說，那是指不以正見為因緣而生於惡趣。不妨礙菩薩在地前（指初地菩薩之前）有造作惡趣業而生於惡趣的情況。
第三十八卷 菩提品第七
說到菩提品，就是所學處的五品中第五品，七法中第七法。說到菩提（Bodhi，覺悟），就是三身（Trikāya，法身、報身、應身）
【English Translation】 English version: 'Inferior desire pleasures and inferior grades, up to the third, who attain Parinirvana (complete Nirvana) in the present life.' Here, 'inferior grade' can be likened to those who fall into the Apāya (evil destinies), that is, those with middling to low endurance. 'Middle grade' refers to those who attain fruition in the present life and no longer fall into evil destinies, that is, those with increased endurance. If one has not previously created evil destiny karma, one will not fall into evil destinies and can also attain fruition in the present life, also belonging to this category. Here, we tentatively discuss based on the 'seven-life person' (referring to those who need to experience seven lives and deaths to attain liberation), so it is said that they do not attain Parinirvana in the present life. If according to those with increased capacity, who need four lives or even sixty kalpas (aeons) to cultivate, then they can enter Nirvana in the present life, and this is not discussed here. If it is not like this, then the third type of person should all be 'with remainder' (referring to those who still have residual afflictions), and this should be understood accordingly. If the first type of person is compared to an inferior Bodhisattva, then it is equivalent to all stages before the Darśanamārga (path of seeing). Now, according to the meaning of the text, it is not so, so it is explained separately. Among the Pratyekabuddha (Solitary Buddhas), it must be those who have attained the Anāgāmin (Non-Returner) fruit, or who have completed one hundred kalpas of cultivation, arising thirty-six minds towards the Pratyekabuddha fruit, as stated in the 'Notes on Abhidharma'.
The commentary explains the inferior grade of Bodhisattvas: 'If a Bodhisattva is in an inferior stage of maturity, then there will be inferior desire pleasures and inferior practices, still going to evil destinies.' This Bodhisattva has actually already separated from evil destiny karma and will not receive birth in evil destinies. However, for the benefit of Sattvas (sentient beings), they sometimes go to be born in evil destinies, because defilements arise, so they endure the retribution of evil destinies. Therefore, in the initial kalpas, there are also cases of being born in evil destinies, like the Garuda (a mythical bird) entering the sea to devour dragons. After devouring the dragons, the Garuda flies into the sky, and because of devouring the dragons, mud adheres to its feet. Actually, the Garuda did not intentionally adhere to the mud; its original intention was only to devour the dragons, and in the process of devouring the dragons, it adhered to the mud for this reason. Bodhisattvas are also like this; because of benefiting sentient beings, they are entangled by defilements, so in the initial kalpas, they are also born in evil destinies. If this is the case, then how should the quoted sutra passage be explained, which says, 'If one achieves the world's highest grade of Samyagdṛṣṭi (right view)'? The answer is that it refers to not being born in evil destinies because of right view. It does not prevent Bodhisattvas before the Bhumi (Bodhisattva stages) from creating evil destiny karma and being born in evil destinies.
Volume 38, Chapter 7: Bodhi Chapter
Speaking of the Bodhi Chapter, it is the fifth of the five chapters of the learning places, and the seventh of the seven dharmas. Speaking of Bodhi (Enlightenment), it is the Trikāya (three bodies of the Buddha).
菩提。菩提者覺也。既證真實。現大神通。成熟自他。須有果證。故成熟品后明菩提品。
論云百四十不共佛法。謂三十二相。八十種好。出苦道等四一切種清凈。十力。四無所畏。三念住。三不護。以上計取。得一百三十六不共佛法。益大悲。無忘失法。永害習氣。一切種智四種故。成一百四十不共佛法也。如文自烈。
論云於此三位中如來多住四最勝住謂于聖住中多住空住滅盡定住于天住中多住無動第四靜慮者。以第四定不可動故。無苦樂故。無三災故。名為無動。下三不然。故如來多住。有情苦多。多諸行苦故住苦住。多住悲心。拔生苦故。如龍樹大智度論說。前三住上。加一佛住為四。佛住者。謂首楞嚴無量三昧。及佛十力四無畏不共法等。皆是佛住。或分十六。天住有八。謂色四無色四。梵住有四。即四無量。聖住有四。無愿等滅定。故有十六。廣則無量。如彼論說。
十號名隨念功德名。隨眾生念而得功德故。名隨念功德。言佛世尊體唯是一。有十名號。且如法師。判十中后一總號。前九別號。就別號中。初三通二利。中三唯自利。后三唯利他。若爾如初及第三。但明言無虛妄覺法勝義。何處明利益為言。言無虛妄。理不孤言。須有受人。故如來中亦有利他等。準知下準純利他中。亦
【現代漢語翻譯】 現代漢語譯本：菩提（Bodhi），菩提的意思是覺悟。已經證得真實，顯現大神通，成熟自己和他人，必須要有果位的證悟。因此在成熟品之後說明菩提品。
《論》中說有一百四十種不共佛法。包括三十二相（thirty-two marks of a great man），八十種好（eighty minor marks），出苦道等四一切種清凈（four kinds of purity），十力（ten powers），四無所畏（four fearlessnesses），三念住（three establishments of mindfulness），三不護（three non-protections）。以上總計得到一百三十六種不共佛法。加上大悲（great compassion），無忘失法（no loss of mindfulness），永害習氣（permanently destroying habitual tendencies），一切種智（all-knowing wisdom）這四種，就成為一百四十種不共佛法。這些內容在經文中已經很明顯。
《論》中說，如來（Tathagata）在這三種住位中，多數安住於四種最殊勝的住位。即在聖住（noble dwelling）中多數安住于空住（dwelling in emptiness）和滅盡定住（dwelling in cessation）。在天住（divine dwelling）中多數安住于無動第四靜慮（immovable fourth dhyana），因為第四禪定不可動搖，沒有苦樂，沒有三災（three calamities），所以稱為無動。下方的三種禪定不是這樣，所以如來多數安住於此。有情（sentient beings）的痛苦很多，有很多的行苦（suffering of formations），所以安住于苦住（dwelling in suffering），多數安住于悲心（compassion），拔除眾生的痛苦。正如龍樹（Nagarjuna）《大智度論》（Mahaprajnaparamita Shastra）所說。在前三種住位上，加上一種佛住（Buddha dwelling），成為四種。佛住是指首楞嚴三昧（Surangama Samadhi）和無量三昧（immeasurable samadhi），以及佛的十力、四無畏、不共法（unique qualities）等，都是佛住。或者分為十六種。天住有八種，即色界四禪（four dhyanas of the form realm）和無色界四禪（four dhyanas of the formless realm）。梵住（Brahma dwelling）有四種，即四無量心（four immeasurables）。聖住有四種，即無愿等滅定（cessation of perception and sensation）。所以共有十六種。如果廣說，則有無量種，正如《大智度論》所說。
十號（ten epithets of a Buddha）是隨念功德名（names of merit based on recollection），隨著眾生的憶念而得到功德，所以稱為隨念功德。佛世尊（Buddha-World Honored One）的本體只有一個，卻有十個名號。比如法師（Dharma Master）判斷，十個名號中最後一個是總號，前九個是別號。在別號中，前三個通於自利（benefit oneself）和利他（benefit others），中間三個唯有自利，后三個唯有利他。如果這樣說，比如第一個和第三個，只是說明言語沒有虛妄，覺悟的法是殊勝的意義，在哪裡說明了利益呢？言語沒有虛妄，道理不會孤立存在，必須有接受的人。所以如來中也有利他等。依此類推，下文也應該純粹是利他。
【English Translation】 English version: Bodhi (Enlightenment). Bodhi means awakening. Having realized the truth and manifested great supernatural powers, maturing oneself and others, one must have the realization of the fruit. Therefore, the Bodhi chapter is explained after the Maturation chapter.
The Treatise says there are one hundred and forty unique Buddha-dharmas. These include the thirty-two marks (thirty-two marks of a great man), the eighty minor marks (eighty minor marks), the four kinds of purity such as the path to liberation from suffering (four kinds of purity), the ten powers (ten powers), the four fearlessnesses (four fearlessnesses), the three establishments of mindfulness (three establishments of mindfulness), and the three non-protections (three non-protections). The above totals one hundred and thirty-six unique Buddha-dharmas. Adding great compassion (great compassion), no loss of mindfulness (no loss of mindfulness), permanently destroying habitual tendencies (permanently destroying habitual tendencies), and all-knowing wisdom (all-knowing wisdom), these four make up the one hundred and forty unique Buddha-dharmas. These contents are already clear in the scriptures.
The Treatise says that among these three abodes, the Tathagata (Tathagata) mostly dwells in the four most excellent abodes. That is, in the noble dwelling (noble dwelling), one mostly dwells in the dwelling in emptiness (dwelling in emptiness) and the dwelling in cessation (dwelling in cessation). In the divine dwelling (divine dwelling), one mostly dwells in the immovable fourth dhyana (immovable fourth dhyana), because the fourth dhyana is immovable, without suffering or joy, and without the three calamities (three calamities), so it is called immovable. The three dhyanas below are not like this, so the Tathagata mostly dwells in this. Sentient beings (sentient beings) have much suffering, and there is much suffering of formations (suffering of formations), so one dwells in the dwelling in suffering (dwelling in suffering), and mostly dwells in compassion (compassion), removing the suffering of beings. As Nagarjuna (Nagarjuna) said in the Mahaprajnaparamita Shastra (Mahaprajnaparamita Shastra). On top of the first three abodes, adding one Buddha dwelling (Buddha dwelling) makes four. The Buddha dwelling refers to the Surangama Samadhi (Surangama Samadhi) and immeasurable samadhi (immeasurable samadhi), as well as the Buddha's ten powers, four fearlessnesses, unique qualities (unique qualities), etc., all of which are Buddha dwellings. Or it can be divided into sixteen types. There are eight divine dwellings, namely the four dhyanas of the form realm (four dhyanas of the form realm) and the four dhyanas of the formless realm (four dhyanas of the formless realm). There are four Brahma dwellings (Brahma dwelling), namely the four immeasurables (four immeasurables). There are four noble dwellings, namely the cessation of perception and sensation (cessation of perception and sensation). So there are sixteen types in total. If explained broadly, there are countless types, as said in the Mahaprajnaparamita Shastra.
The ten epithets of a Buddha (ten epithets of a Buddha) are names of merit based on recollection (names of merit based on recollection), and merit is obtained as sentient beings remember them, so they are called names of merit based on recollection. The Buddha-World Honored One (Buddha-World Honored One) has only one essence, but has ten epithets. For example, the Dharma Master (Dharma Master) judges that the last of the ten epithets is a general epithet, and the first nine are specific epithets. Among the specific epithets, the first three are common to benefiting oneself (benefit oneself) and benefiting others (benefit others), the middle three are only for benefiting oneself, and the last three are only for benefiting others. If this is said, for example, the first and third only explain that speech is not false, and the awakened Dharma is a superior meaning, where is the benefit explained? Speech is not false, and the principle will not exist in isolation, there must be a receiver. Therefore, the Tathagata also has benefiting others, etc. By analogy, the following should also be purely for benefiting others.
有自利者。準解可知。若如舊遠法師。於九別號。前五自德之名。次四利他之號。應義利他。如何言自德 又前五中。分為二對。初彰道圓。后顯滅極。前三時初止觀。二因圓。后一果極。今依義言。應者但有應利之義。非是他利。故亦自利。如景師說。言如來者。言無虛妄故名如來。如智度成實云。乘如實道來成正覺。故云如來。涅槃說云。我六波羅蜜十一空來故曰如來。今言言無虛妄者。
解明行圓滿中。云明謂三明行如經說止觀二品。六度萬行等。如舊論云。三明如經說行謂止觀二品。今論翻彼。
論云或有多劫無有一佛出現於世或有一劫有眾多佛出現於世者。此如俱舍論。佛既三僧祇修已。更百劫中修相好業。為七日七夜說偈。越超余佛九劫。於九十一劫。修相好業。遂得成佛。往昔值定光如來須扇多佛。是第三十二劫。自此以後。更無佛出世。後於今劫有五佛出世。謂拘留孫佛。乃至釋迦佛。后及彌勒。名為五佛。遂經此大劫。無佛出現。故知賢劫。以多劫為一劫。即彼論說。往昔值須扇多佛。三千發願。一千一千為一會發心故。前劫中千佛已出世。是初一千人。第二賢劫千佛出世。是第二千人。后星宿劫千佛。名第三千也。又如大智度論。劫欲成時。大海中有千葉蓮花。極善清凈。表此劫中
千佛出世。豈葉有多少。隨佛多少 以前相傳。今住劫中第九劫也。二十住劫中前五無佛。后十無佛。第六劫佛方出世故。已有四佛。釋迦當第九劫也。今說不然。賢劫者。即二十住劫合為賢劫。非經成壞多時由名賢劫。即住劫中。今當第一。住劫已有四佛。余劫餘佛出世。此西方傳釋。
論云于如是分者。法師云。分云處所。今此會處。今說不然。即前半後半白月黑月。為分也。故曰后說分。分后說月。
論云又於十方現有無量無數三千大千佛土無二菩薩同時修集菩提資糧俱時圓滿於一佛土並出於世一時成佛況有無量無數菩薩於一世界一時成佛者。今此意。明有修菩提資糧。一時圓滿眾多菩薩。若不于余世界一時成佛。而於一世界。眾多菩薩一時成佛者。不然。破小執言無十方佛故。後下文云若並住睹史天。次第成佛者。不然。此中有難。如一時發願一時圓滿。眾生並在一世界。一佛眾生一時根熟。如何通。義曰。無此者。若爾彌勒釋迦眾生。尚有前後根熟而不相同。何況一時根熟。眾生同在一界。
論云又一如來於一三千大千佛土普能施作佛事是故第二如來出世無所利益者。此解一界無二佛意也 問曰如一佛神力無邊。能盡十方。並能饒益。豈以此之神力。而十方佛不出世耶。何故乃言一三千
【現代漢語翻譯】 現代漢語譯本 千佛出世，難道每一葉（kalpa）都有佛出世嗎？有多少佛隨之出現呢？以前是這樣相傳的，現在說我們所處的住劫是第九劫。在二十個住劫中，前五個住劫和后十個住劫都沒有佛出世。只有第六個住劫才有佛出世，所以已經有四佛出世。釋迦（Śākyamuni）佛應當是第九劫出世。現在這樣說是不對的。賢劫（Bhadrakalpa）是指二十個住劫合起來稱為賢劫，不是經過很多成劫和壞劫才稱為賢劫。就在這個住劫中，現在是第一個住劫，已經有四佛出世，其餘的劫中還有其餘的佛出世。這是西方傳來的解釋。
論中說『在這樣的部分中』，法師說，『分』是指處所，就是現在的這個集會之處。現在這樣說是不對的，『分』是指前半月和後半月，白月和黑月。所以說『后說分』，『分后說月』。
論中說『又有十方現在有無量無數三千大千佛土，沒有兩位菩薩同時修集菩提資糧，同時圓滿，在一個佛土一起出現於世，一時成佛，何況有無量無數菩薩在一個世界一時成佛呢？』現在的意思是，說明有修菩提資糧，一時圓滿的眾多菩薩，如果不于其餘世界一時成佛，而於一個世界，眾多菩薩一時成佛，那是不對的。這是爲了破除小乘執著說沒有十方佛的觀點。後面下文說『如果都住在兜率天（Tuṣita），次第成佛，那是不對的。』這裡面有疑問，比如一時發願，一時圓滿，眾生都在一個世界，一佛的眾生一時根熟，如何解釋？義曰：沒有這樣的情況。如果這樣，彌勒（Maitreya）和釋迦（Śākyamuni）的眾生，尚且有前後根熟而不相同，何況一時根熟，眾生同在一個界呢？
論中說『又一如來於一個三千大千佛土普遍能夠施作佛事，所以第二如來出世就沒有利益。』這是解釋一個世界沒有二佛的含義。問：如果一佛的神力無邊，能夠遍及十方，並且能夠饒益眾生，難道憑藉這樣的神力，十方佛就不出世了嗎？為什麼說一個三千大千世界呢？
【English Translation】 English version The emergence of a thousand Buddhas. Does each kalpa necessarily have a Buddha appearing? How many Buddhas appear accordingly? It was traditionally believed so, but now it is said that the present dwelling kalpa (sthiti-kalpa) is the ninth kalpa. Among the twenty dwelling kalpas, the first five and the last ten have no Buddhas appearing. Only in the sixth kalpa do Buddhas appear, so there have already been four Buddhas. Śākyamuni Buddha should appear in the ninth kalpa. Now, this is said to be incorrect. Bhadrakalpa refers to the combination of twenty dwelling kalpas, not that it is called Bhadrakalpa after many kalpas of formation and destruction. Within this dwelling kalpa, the present one is the first, and there have already been four Buddhas. In the remaining kalpas, other Buddhas will appear. This is the explanation transmitted from the West.
The treatise says, 'In such a division,' the Dharma master says, 'Division' refers to a place, which is the present assembly place. Now, this is said to be incorrect. 'Division' refers to the first half and the second half of the month, the white month and the black month. Therefore, it is said 'later division' and 'division after the month.'
The treatise says, 'Moreover, in the ten directions, there are currently countless thousands of great thousands of Buddha lands. No two Bodhisattvas simultaneously cultivate the accumulations of Bodhi, simultaneously perfect them, appear together in one Buddha land, and attain Buddhahood at the same time. How much more so are there countless Bodhisattvas attaining Buddhahood simultaneously in one world?' The present meaning is to clarify that there are many Bodhisattvas who cultivate the accumulations of Bodhi and perfect them simultaneously. If they do not attain Buddhahood simultaneously in other worlds, but many Bodhisattvas attain Buddhahood simultaneously in one world, that is incorrect. This is to refute the Hinayana (small vehicle) attachment that there are no Buddhas in the ten directions. Later, the text says, 'If they all dwell in Tuṣita Heaven and attain Buddhahood in sequence, that is incorrect.' There is a difficulty here. For example, if they make vows simultaneously and perfect them simultaneously, and all beings are in one world, and the roots of beings of one Buddha mature simultaneously, how can this be explained? The meaning says: There is no such situation. If so, the beings of Maitreya and Śākyamuni still have earlier and later maturation of roots that are not the same. How much more so can beings in the same realm have simultaneous maturation of roots?
The treatise says, 'Moreover, one Tathāgata universally performs Buddha-deeds in one thousand great thousands of Buddha lands. Therefore, the appearance of a second Tathāgata would be of no benefit.' This explains the meaning that there are no two Buddhas in one world. Question: If the divine power of one Buddha is boundless, able to pervade the ten directions, and able to benefit beings, then wouldn't the Buddhas of the ten directions not appear because of this divine power? Why is it said that one thousand great thousands of worlds?
界無二佛出。義曰不然。佛神力雖復無邊。且約相言。一三千界而施佛事故。一佛世界無有二如來。有出量故。唯三千界非餘十方。
論云又非女身能證無上菩提者。何故法華說龍女成佛等。云何通。義曰然彼龍女亦變成男。然後成佛。非以女身而成佛也。
力種性品者
舊論力性品者。舊師云。上來五品。明所學法。下十一品。明其學行。雖後行亦是法。前是法體。下是方便造修之義故。通名為方便處矣。于中有三。初之一品。明其根本攝學方便。次有九品。造緣正學。后之一品。因學成德也 今則不然。第三學持有十六品。前之五品。辨所學宗明所學異。有能學之人。未明應如何學。第六一品。正辨應如是學行。余之十品。正明能學宗。明能學行。以有所學之法故。學持初云若所學處。說如是學能修學。故有三章。若準下第一品。即有生起。若所學處文。解五品已至此力種性品。後有生起。若如是學文。明上來六品訖。解若能修學。施品中。初無生起。能修學文。以此理準。前之五品。宗明所學處。兼有能學人。下十一品。明所學之行。兼明所學法。能學人。即學持初三句。若所學處。若如是學。是判品多少。初句明所學法。第二句雖明所學法。未彰應如何學故。次明應如是學。若能修學。是
【現代漢語翻譯】 現代漢語譯本：一個世界不會出現兩位佛陀。有人反駁說並非如此。佛的神力雖然無邊，但這裡是從現象上來說。因為一個三千大千世界只適合一位佛陀來施行佛事，所以一個佛陀世界不會有兩位如來出現，因為佛陀的數量超出了這個世界的容納量。這裡說的只是三千大千世界，而不是其他十方世界。
論中說，又不是女子之身能夠證得無上菩提。那麼，為什麼《法華經》中說龍女成佛等等呢？如何解釋？答：龍女也是先轉變成男子，然後才成佛的，不是以女子之身成佛的。
關於『力種性品』：
舊論中說『力性品』，舊的說法是，前面的五品，說明所要學習的法；後面的十一品，說明學習的修行。雖然後面的修行也是法，但前面是法的本體，後面是方便造作修行的意義，所以統稱為方便處。其中有三個部分：最初的一品，說明其根本，包含學習的方便；其次有九品，造作因緣，正式學習；最後的一品，因為學習而成就德行。現在則不是這樣。第三個部分『學持』有十六品，前面的五品，辨別所學的主旨，說明所學的不同，有能學習的人，但沒有說明應該如何學習。第六品，正式辨明應該如何學習修行。其餘的十品，正式說明能學習的主旨，說明能學習的修行。因為有所學習的法，所以『學持』一開始就說『若所學處』，說明像這樣學習能夠修學。所以有三個章節。如果按照下面的第一品，就有生起。『若所學處』文，解釋了五品之後，到了這『力種性品』，後面有生起。『若如是學』文，說明了前面的六品完畢，解釋『若能修學』，『施品』中，最初沒有生起，『能修學』文。以此道理來衡量，前面的五品，主要說明所學習的地方，兼有能學習的人。後面的十一品，說明所學習的修行，兼說明所學習的法，能學習的人。也就是『學持』最初的三句：『若所學處』，『若如是學』。這是判斷品目的多少。第一句說明所學習的法，第二句雖然說明所學習的法，但沒有彰顯應該如何學習，所以接下來說明應該像這樣學習，『若能修學』。
【English Translation】 English version: Two Buddhas do not appear in one world. The argument is made that this is not the case. Although the Buddha's divine power is boundless, this is spoken of in terms of phenomena. Because one three-thousand-great-thousand world is only suitable for one Buddha to perform Buddha-deeds, therefore, two Tathagatas do not appear in one Buddha-world, because the number of Buddhas exceeds the capacity of this world. This refers only to the three-thousand-great-thousand world, not the other ten directions.
The treatise says, 'Also, it is not that a woman's body can attain unsurpassed Bodhi.' Then, why does the Lotus Sutra say that the Dragon Girl becomes a Buddha, etc.? How is this explained? Answer: That Dragon Girl also first transforms into a man, and then becomes a Buddha, not becoming a Buddha in a woman's body.
Regarding the 'Power and Lineage Chapter' (Lì Zhǒngxìng Pǐn) :
The old treatise says 'Power and Nature Chapter' (Lìxìng Pǐn). The old explanation is that the previous five chapters explain the Dharma to be learned; the following eleven chapters explain the practice of learning. Although the later practice is also Dharma, the former is the substance of the Dharma, and the latter is the meaning of expediently creating and cultivating practice, so it is collectively called the place of expedients. Among them are three parts: the first chapter explains its root, including the expedients of learning; the next nine chapters create conditions for formal learning; the last chapter achieves virtue through learning. Now it is not like this. The third part, 'Maintaining Learning' (Xué Chí), has sixteen chapters. The previous five chapters distinguish the main points of what is to be learned, explaining the differences in what is to be learned. There are people who can learn, but it has not been explained how one should learn. The sixth chapter formally distinguishes how one should learn and practice. The remaining ten chapters formally explain the main points of what can be learned, explaining the practice of what can be learned. Because there is Dharma to be learned, 'Maintaining Learning' begins by saying 'If the place of what is to be learned' (Ruò Suǒ Xué Chù), explaining that learning in this way can cultivate learning. Therefore, there are three sections. If according to the first chapter below, there is arising. The 'If the place of what is to be learned' text explains the five chapters, and then reaches this 'Power and Lineage Chapter', after which there is arising. The 'If learning in this way' (Ruò Rúshì Xué) text explains that the previous six chapters are completed, explaining 'If able to cultivate learning' (Ruò Néng Xiūxué). In the 'Giving Chapter' (Shī Pǐn), there is no arising at the beginning, the 'Able to cultivate learning' text. Using this principle to measure, the previous five chapters mainly explain the place of what is to be learned, also including people who can learn. The following eleven chapters explain the practice of what is to be learned, also explaining the Dharma of what is to be learned, and people who can learn. That is, the first three sentences of 'Maintaining Learning': 'If the place of what is to be learned', 'If learning in this way'. This is judging the number of chapters. The first sentence explains the Dharma of what is to be learned, the second sentence, although it explains the Dharma of what is to be learned, does not reveal how one should learn, so next it explains that one should learn in this way, 'If able to cultivate learning'.
所學處。如是學中。兼以明之。義此亦分明。未如前解分為三勝。若所學處。若如是學。前六品初有生起。能修學施品中。雖無生起。明未功能亦有結文。故知十品是證學。今言力種性品者。力謂十力。種姓即十力之種姓也。前第一種性品者。通明一切性種姓。未明習成十力種姓。今欲偏明習種姓故。言力種姓品。前是性種。今是習種姓。
論云當知于彼十二分教方廣一分唯菩薩藏所餘諸分有聲聞藏。余處文違。此中據十一分。實論通菩薩聲聞藏。故言所餘諸分有聲聞藏。方廣一分。據義勝故。唯菩薩藏。說彼小乘故。言內有十一。其實小乘自說亦有十二。有方廣分。其希法一種通二藏者。如前第三十六中會。
論解十因。廣如別鈔及前第五卷解。今云隨說因者。謂一切法名為先故想想為先起言說者。謂如由先有色名故。后聞此名。遂起想取像。善惡由此取像故。遂起言說。因為色等言。又如雜集論第四卷云。隨說因。謂名想見。言說即用。兼見為體。此論不言彼言見者。有何意也。由想取色像故。遂起執著。執著名見。因著故起言說 問若清凈因。云何名著。清凈因見即正見。稱彼法故。雖非執著亦名為見。彼論說者以與想用各別故。此論等不說者。謂于取像起執著。即一物相似。于想中攝見故。所以
【現代漢語翻譯】 現代漢語譯本：所學之處。像這樣學習之中，兼帶著明白它。道理在這裡也很分明，不像前面的解釋分為三種殊勝。如果說所學之處，像這樣學習，前六品最初有生起。能修學施品中，雖然沒有生起，但說明未來的功能也有總結性的文字。所以知道十品是證學。現在說力種姓品，力指的是十力（Tathāgata's Ten Powers），種姓就是十力的種姓。前面的第一種姓品，是普遍說明一切的種姓，沒有說明習得成就的十力種姓。現在想要特別說明習得的種姓，所以說力種姓品。前面是本性種姓，現在是習得的種姓。
論中說，應當知道在那十二分教（Twelve Divisions of Teachings）中，方廣（Vaipulya，廣大的）這一分只有菩薩藏（Bodhisattva Pitaka）才有，其餘的各分有聲聞藏（Śrāvaka Pitaka）。其他地方的說法有衝突。這裡是根據十一分教來說的。實際上，論中方廣通菩薩聲聞藏，所以說其餘的各分有聲聞藏。方廣這一分，根據義理殊勝的緣故，只有菩薩藏才有。因為說的是小乘的緣故，所以說內有十一分教。實際上小乘自己也說有十二分教，有方廣這一分。那希法（Adbhuta-dharma，未曾有法）這一種通二藏的，就像前面第三十六品中會通的那樣。
論中解釋十因（Ten Causes），詳細的在另外的鈔本和前面第五卷中解釋。現在說隨說因，說的是一切法以名為先導，想想以先起言說。就像因為先有色的名稱，後來聽到這個名稱，於是就產生想而取像。善惡由此取像的緣故，於是就產生言說。因為色等言。又如《雜集論》第四卷中說，隨說因，指的是名、想、見。言說就是用，兼見為體。這個論中沒有說那個論中說的見，有什麼用意呢？因為想取色像的緣故，於是就產生執著，執著于名見。因為執著的緣故，就產生言說。問：如果清凈因，為什麼叫做執著呢？清凈因見就是正見，稱合那個法的緣故，雖然不是執著也叫做見。那個論中說是因為想的作用各不相同。這個論中不說，是因為在取像的時候產生執著，就是一件事物相似，在想中攝取見的緣故，所以不說。
【English Translation】 English version: The place of learning. In such learning, also understand it. The meaning here is also clear, unlike the previous explanation which divided it into three superiorities. If it is said that the place of learning, like this learning, the first six chapters initially arise. In the chapter on being able to cultivate learning and giving, although there is no arising, it is explained that the future function also has concluding words. Therefore, it is known that the ten chapters are learning of realization. Now, speaking of the chapter on the power lineage, 'power' refers to the Ten Powers (Tathāgata's Ten Powers), and 'lineage' is the lineage of the Ten Powers. The previous first chapter on lineage generally explains all lineages, without explaining the lineage of achieving the Ten Powers through practice. Now, wanting to specifically explain the lineage of practice, therefore it is called the chapter on the power lineage. The previous one was the lineage of nature, and this one is the lineage of practice.
The treatise says, 'It should be known that among the Twelve Divisions of Teachings, the Vaipulya (extensive) division belongs only to the Bodhisattva Pitaka, and the remaining divisions have the Śrāvaka Pitaka.' Other places have conflicting statements. Here, it is based on the eleven divisions of teachings. In reality, the treatise states that the Vaipulya is common to both the Bodhisattva and Śrāvaka Pitakas, so it says that the remaining divisions have the Śrāvaka Pitaka. The Vaipulya division, because of the superiority of its meaning, belongs only to the Bodhisattva Pitaka. Because it speaks of the Small Vehicle, it says that there are eleven divisions of teachings within it. In reality, the Small Vehicle itself also says that there are twelve divisions of teachings, with the Vaipulya division. That Adbhuta-dharma (unprecedented dharma) type is common to both Pitakas, as explained in the thirty-sixth chapter earlier.
The treatise explains the Ten Causes, which are explained in detail in other commentaries and in the fifth volume earlier. Now, speaking of the 'cause according to speech,' it refers to all dharmas taking the name as the guide, and thinking arising before speech. It is like because there is first the name of color, and later hearing this name, then thought arises and takes the image. Good and evil arise from taking the image in this way, and then speech arises. Because of color, etc., it is said. Also, as the fourth volume of the Compendium of Determinations says, the 'cause according to speech' refers to name, thought, and view. Speech is the function, and also takes view as its substance. What is the intention of that treatise saying 'view' when this treatise does not mention it? Because thought takes the image of color, then attachment arises, attachment to name and view. Because of attachment, speech arises. Question: If it is a pure cause, why is it called attachment? Pure cause view is right view, conforming to that dharma, so although it is not attachment, it is also called view. That treatise says it because the functions of thought are different. This treatise does not say it because when taking the image, attachment arises, which is like one thing being similar, and view is included in thought, so it is not mentioned.
不論。又如泛有所說。但唯有想。未必起執。彼論據合作法。並起執著說。此論唯約不執者說無違。
論解牽引因者。一切種子望后自果是牽引因者。如識種子望老死果。是牽引因。若望名色。是生起因。是此中意。故下能生等二因中有別。如下釋。
論解怨敵相違中。云謂毒蛇鼠狼貓貍鼷鼠者。此中互相為怨敵。乃至鼷鼠轉怖毒蛇。如是次第。互為怨也。相見之時無心情也。
論解能生方便二因攝十因中。云當知此中牽引種子生起種子名能生因所餘諸因名方便因者。如第五卷尋伺地文。云能生因者謂生起因。方便因謂所餘因。如彼前文自解牽引因。云由凈不凈業。熏習三界諸行。於三界中牽引愛非愛自體。即牽引因。唯約行支異熟因而論故。尋伺地方便因中攝。是增上緣。今此中雲牽引因者。一切種子。望后自果。是牽引因。即如行支善惡種子。還生自善惡行。識支遠生老死。皆自種是因緣故。故今是能生因攝。據實合二文一處。牽引生因是能生因。是亦方便因。是行支識支種子。望生老死等故。亦無相違。二文各得一義故 依處中。是習氣依處。未被潤故。各以自種子生。若生起因是能生因攝。此中即初種子。望初自果。是生起因。如識種子望名色等。亦能生因。二處有違 若爾牽引生起二因
【現代漢語翻譯】 現代漢語譯本：不論。又如泛泛而說，但只是想想，未必會產生執著。他們的論點是依據合作的方法，並且會產生執著的說法。這個論點只是針對不執著的人來說，沒有衝突。
解釋『牽引因』，一切種子對於其之後的自身結果來說，就是牽引因。例如，識的種子對於老死的結果來說，是牽引因。如果對於名色來說，則是生起因。這是其中的意思。因此，下面的『能生因』等兩種因有區別，如下面的解釋。
解釋『怨敵相違』，說的是毒蛇、鼠狼、貓、貍、鼷鼠。這裡面互相為怨敵，乃至鼷鼠也害怕毒蛇。像這樣依次互相為怨敵。相見的時候沒有好心情。
解釋『能生方便二因攝十因』，說的是應當知道這裡面牽引種子和生起種子叫做能生因，其餘的各種因叫做方便因。如《瑜伽師地論》第五卷尋伺地文所說：『能生因是指生起因，方便因是指其餘的因。』如前面自己解釋牽引因，說：『由清凈或不清凈的業，熏習三界諸行，在三界中牽引可愛或不可愛的自體。』這就是牽引因。只是針對行支的異熟因而論述，所以尋伺地將方便因包括在內，是增上緣。現在這裡說牽引因，一切種子對於其之後的自身結果來說，就是牽引因。就像行支的善惡種子，還會產生自身的善惡行。識支長遠地產生老死，都是自身種子是因緣的緣故。所以現在這是能生因所包含的。實際上將兩段文字合在一起，牽引生因就是能生因，也是方便因。這是行支識支的種子，希望產生老死等結果的緣故。也沒有什麼衝突，兩段文字各自得到一個意義的緣故。在依處中，是習氣的依處，沒有被潤澤的緣故。各自以自己的種子產生。如果生起因是被能生因所包含的，這裡就是最初的種子，希望最初的自身結果。是生起因，如識的種子希望名色等，也能生因。兩處有衝突。如果這樣，牽引生起兩種因
【English Translation】 English version: It doesn't matter. It's like speaking generally, just thinking, not necessarily leading to attachment. Their argument is based on the method of cooperation and the idea that attachment arises. This argument is only for those who are not attached, and there is no conflict.
Explaining 'the cause of attraction (牽引因)', all seeds, with respect to their subsequent self-results, are the cause of attraction. For example, the seed of consciousness (識) with respect to the result of old age and death is the cause of attraction. If it is with respect to name and form (名色), then it is the cause of arising (生起因). This is the meaning within it. Therefore, the two causes below, such as 'the cause of being able to produce (能生因)', have differences, as explained below.
Explaining 'enemies opposing each other (怨敵相違)', it refers to snakes, weasels, cats, civets, and house mice (鼷鼠). Here, they are enemies to each other, even to the point where house mice are afraid of snakes. In this way, they are enemies to each other in sequence. When they meet, they are not in a good mood.
Explaining 'the two causes of being able to produce and expedient causes encompassing the ten causes (能生方便二因攝十因)', it says that one should know that within this, the seeds of attraction and the seeds of arising are called the cause of being able to produce, and the remaining various causes are called expedient causes. As stated in the chapter on investigation and analysis (尋伺地) in the fifth volume of the Yogācārabhūmi-śāstra (瑜伽師地論): 'The cause of being able to produce refers to the cause of arising, and the expedient cause refers to the remaining causes.' As explained earlier regarding the cause of attraction, it says: 'Due to pure or impure karma (業), the three realms of actions are perfumed, and in the three realms, lovable or unlovable self-entities are attracted.' This is the cause of attraction. It only discusses the differentiated result of the limb of action (行支), so the chapter on investigation and analysis includes the expedient cause, which is the supporting condition (增上緣). Now, here it says that the cause of attraction is that all seeds, with respect to their subsequent self-results, are the cause of attraction. Just like the good and bad seeds of the limb of action will still produce their own good and bad actions. The limb of consciousness (識支) produces old age and death from afar, and all of its own seeds are the cause and condition. Therefore, now this is included in the cause of being able to produce. In reality, combining the two passages together, the cause of attraction and arising is the cause of being able to produce, and it is also the expedient cause. This is because the seeds of the limb of action and the limb of consciousness hope to produce results such as old age and death. There is also no conflict, because the two passages each obtain a meaning. Within the place of reliance (依處), it is the place of reliance of habits (習氣), because it has not been moistened. Each produces with its own seeds. If the cause of arising is included in the cause of being able to produce, then here it is the initial seed, hoping for the initial self-result. It is the cause of arising, such as the seed of consciousness hoping for name and form, and it can also be the cause of being able to produce. There is conflict in the two places. If so, the two causes of attraction and arising
何別。義曰二別。一寬狹別。牽引因通增上緣因緣故。是能生因方便因二因所攝。生起因狹。唯因緣攝。二為潤未潤別故。依處中故。牽引因是習氣因依處。行識支種。未被潤也。生起因是有潤種子因依處。即已被潤也。故有差別。有潤雖通業報種子。各望自果為生起故。唯是因緣。此釋伏難。若無記生起因。應是增上緣。方便因攝。此等中。唯約染污等作法。若十五依處。五果有違。如第五卷。及雜集第四卷勘會 問云其同事因。攝生起因等。何故非因緣能生因攝。答曰約緣為論故不攝。據實得攝。如此等妨。余準此應知。
論解無記十因訖指如攝谷論說者。謂彼世俗書。明谷等事。名攝谷論。
論解觀待因中。樂求清凈者。謂初發心地前位。攝受清凈。謂已得無漏。初地已上。成滿清凈。謂已滿果無漏圓故。
論解清凈十因中。牽引因雲安住種姓補特伽羅種性具足能為上首證有無餘依二涅槃界等者。即種性。望證二涅槃界智。為牽引因不望涅槃。
論解定別因中。唯以三乘作法者。此約粗為論。據細一一乘中。復分何果何因等。無量不數。
論解同事因。云若清凈品者。此簡雜染同事因。若爾何別。雜染中不言若雜染品法。同事因言。此乃影顯。今此已明前不須解。不皆身繁文。
{ "translations": [ "現代漢語譯本", "有什麼區別呢？義理上說有兩種區別。一是寬狹的區別。牽引因（Karana Hetu，能引導結果產生的因）通過增上緣（Adhipati-pratyaya，起主要作用的條件）和因緣（Hetu-pratyaya，直接產生結果的條件）而起作用，因此被能生因（janaka-hetu，產生結果的因）和方便因（upanayaka-hetu，輔助產生結果的因）所包含。而生起因（utpādaka-hetu，直接產生結果的因）範圍較窄，只被因緣所包含。二是滋潤與未滋潤的區別。依據阿賴耶識（ālaya-vijñāna，儲存一切種子識）中的依處（āśraya，種子生長的基礎）來說，牽引因是習氣因（vāsanā-hetu，由過去的習氣形成的因）的依處，是行蘊（saṃskāra-skandha，意志）和識蘊（vijñāna-skandha，識別）的種子，尚未被煩惱所滋潤。而生起因是有潤種子（sāsrava-bīja，已被煩惱滋潤的種子）的依處，也就是已經被煩惱所滋潤的。所以有這些差別。有潤種子雖然也通於業報種子（karma-vipāka-bīja，導致業報的種子），但就其各自所期望的果報來說，是生起因，所以只是因緣。這個解釋是爲了消除一個疑問：如果無記（avyākrta，非善非惡）的生起因，應該是增上緣和方便因所包含。這些討論中，只是就染污等作法（karmas，行為）而言。如果十五依處（pañcadaśa-āśraya，阿賴耶識中的十五種依處）和五果（pañca-phala，五種果報）有衝突，可以參考第五卷和《雜集論》（Abhidharmasamuccaya）第四卷進行勘校。有人問，同事因（sahakāri-hetu，共同起作用的因）包含生起因等，為什麼不是因緣和能生因所包含呢？回答是，因為是從緣的角度來討論，所以不包含。如果從實際情況來說，是可以包含的。像這樣的疑問，其餘的可以依此類推。
論述解釋了無記的十因（daśa-hetu，十種因）之後，提到了像《攝谷論》（Samgraha-vārtā，關於穀物收集的論述）所說的那樣。這裡所說的，是指世俗的書籍，說明穀物等事情，名為《攝谷論》。
論述解釋了觀待因（apekṣā-hetu，需要依靠其他條件才能產生作用的因）中，『樂求清凈者』，是指初發心（prathama-citta-utpāda，首次發起菩提心）地前的菩薩。『攝受清凈』，是指已經證得無漏智（anāsrava-jñāna，沒有煩惱的智慧），初地（prathamā-bhūmi，菩薩道的第一個階段）以上的菩薩。『成滿清凈』，是指已經圓滿果位的無漏智。
論述解釋了清凈十因（viśuddha-daśa-hetu，清凈的十種因）中，牽引因說：『安住種姓（gotra，具有某種潛能的家族）的補特伽羅（pudgala，個體），種性具足，能夠作為上首，證得有餘依涅槃界（sopadhiśeṣa-nirvāṇa-dhātu，有餘涅槃）和無餘依涅槃界（nirupadhiśeṣa-nirvāṇa-dhātu，無餘涅槃）等』，就是說種性，對於證得二種涅槃界的智慧來說，是牽引因，但不是對於涅槃本身。
論述解釋了定別因（niyata-viśeṣa-hetu，決定差別的因）中，『唯以三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）作法者』，這是從粗略的角度來說的。如果從細微的角度來說，每一乘中，又可以細分為什麼果什麼因等等，數量非常多，無法計數。
論述解釋了同事因，說：『如果是清凈品（viśuddha-pakṣa，清凈的方面）』，這是爲了簡別雜染的同事因。如果這樣，為什麼雜染中不說『如果是雜染品法』呢？同事因這樣說，只是暗示而已。現在這裡已經說清楚了，前面就不需要解釋了。不是所有的地方都要用繁瑣的文字。",
"English version",
"What is the difference? In terms of meaning, there are two differences. First, a difference in scope. The 'leading cause' (Karana Hetu) operates through 'dominant condition' (Adhipati-pratyaya) and 'causal condition' (Hetu-pratyaya); therefore, it is included within the 'productive cause' (janaka-hetu) and the 'expedient cause' (upanayaka-hetu). The 'arising cause' (utpādaka-hetu) is narrower in scope, included only within the 'causal condition'. Second, a difference between 'moistened' and 'unmoistened'. Based on the 'support' (āśraya) in the Alaya-consciousness (ālaya-vijñāna), the 'leading cause' is the support for the 'habit-energy cause' (vāsanā-hetu), the seeds of the 'volitional formations' (saṃskāra-skandha) and 'consciousness' (vijñāna-skandha), which have not yet been moistened by afflictions. The 'arising cause' is the support for 'moistened seeds' (sāsrava-bīja), that is, those already moistened by afflictions. Thus, there are these differences. Although 'moistened seeds' also apply to 'karmic-result seeds' (karma-vipāka-bīja), in relation to their respective desired results, they are 'arising causes', and therefore only 'causal conditions'. This explanation resolves a difficulty: if the 'arising cause' of the 'unspecified' (avyākrta) is to be included within the 'dominant condition' and 'expedient cause'. In these discussions, we are only speaking in terms of defilements and other actions (karmas). If there is a conflict between the fifteen supports (pañcadaśa-āśraya) and the five results (pañca-phala), refer to Volume 5 and the fourth volume of the *Compendium of Abhidharma* (Abhidharmasamuccaya) for comparison. Someone asks, 'Why isn't the 'co-operative cause' (sahakāri-hetu) included within the 'causal condition' and 'productive cause', since it includes the 'arising cause'?' The answer is that it is not included because the discussion is from the perspective of conditions. In reality, it can be included. Similar questions should be understood accordingly.
The treatise explains the ten causes (daśa-hetu) of the 'unspecified' and then refers to what is said in the *Treatise on Collecting Grain* (Samgraha-vārtā). This refers to secular books that explain matters such as grain, and are called *Treatise on Collecting Grain*.
The treatise explains that in the 'dependent cause' (apekṣā-hetu), 'those who delight in seeking purity' refers to Bodhisattvas before the stage of the initial generation of Bodhicitta (prathama-citta-utpāda). 'Receiving purity' refers to those who have already attained 'untainted wisdom' (anāsrava-jñāna), Bodhisattvas on or above the first ground (prathamā-bhūmi). 'Accomplishing purity' refers to the 'untainted wisdom' that has fulfilled its fruition.
The treatise explains that in the ten pure causes (viśuddha-daśa-hetu), the 'leading cause' says: 'Individuals (pudgala) abiding in their lineage (gotra), possessing the qualities of their lineage, are able to be foremost in realizing the realms of 'Nirvana with remainder' (sopadhiśeṣa-nirvāṇa-dhātu) and 'Nirvana without remainder' (nirupadhiśeṣa-nirvāṇa-dhātu), etc.' This means that lineage, in relation to the wisdom that realizes the two realms of Nirvana, is a 'leading cause', but not in relation to Nirvana itself.
The treatise explains that in the 'determining specific cause' (niyata-viśeṣa-hetu), 'only the practices of the three vehicles (triyāna)' are discussed from a coarse perspective. From a detailed perspective, within each vehicle, there are countless distinctions of what result is caused by what cause.
The treatise explains that the 'co-operative cause' says: 'If it is a pure aspect (viśuddha-pakṣa)', this is to distinguish it from the defiled 'co-operative cause'. If so, why doesn't the defiled aspect say 'if it is a defiled aspect'? The 'co-operative cause' only implies this. Now that it has been clarified here, there is no need to explain it earlier. Not everything needs to be explained with elaborate language."
] }
又此言若清凈。即知前雜染同事因。故須簡也。
論解已作不失未作不得中。云謂諸有情自所作業雖復作已經多百劫與果功能終無失壞者。此通明有分熏習等義 亦無不作或復異作而有異熟或異果熟者。此結有取謂亦無不作。而有異熟義。或復異作惡等。異善等果熟義。
論云鄔波尼殺曇分者。此數之極也。不可翻名。又云如大乘經。有六百大數。有華嚴經有百二十大數。有俱舍論有六十數。此別立也。
論云又聽法時不自輕蔑由此一相其心遠離怯弱雜染者。謂起練磨心。勿自輕蔑也。
論第三解應說正法中。云謂諸菩薩正所應求即是所說者。即菩提涅槃。所應求處。為此菩提涅槃。而為他說。
論云又為一切說一切法無間而說。言為他說須義次第無有間斷 又于正法不生慳吝不作師奉者。謂不慳正法。不作而執。執即拳也。亦謂不執作師長意而慳正法。
論解依二種相。應為他說。復云如是菩薩說正法相略有二十者。此語前二種相中。初隨順說十五句。應凈凈說中五句。更無異義。應配次知 四者相續者。謂前不慳正法。謂不慳故。相續為說 十者不擯。謂前慶慰。言有罪者。不擯罰之。但應慶慰。
論第四解法隨法行中。云當知此行略有五種者。下文自有。即三業為
【現代漢語翻譯】 現代漢語譯本： 此外，如果說『清凈』，就應該知道之前『雜染』（Klesha，煩惱）是共同作用的因，所以需要加以區分。
在解釋『已作不失，未作不得』時，《瑜伽師地論》中說：『所謂有情自己所造的業，即使已經過了很多百劫，其產生果報的功能最終也不會喪失。』這普遍說明了有分熏習等的含義。『也沒有不造作，或者造作了不同的業，而有不同的成熟果報』。這是總結了『有取』，也就是說，沒有不造作而有不同成熟果報的情況。或者造作了不同的惡業等，卻有善業等果報成熟的情況。
《瑜伽師地論》中說：『鄔波尼殺曇分』（Aupanisadam），這是數字的極限。不可翻譯其名稱。又說：『如大乘經，有六百大數；有《華嚴經》，有一百二十大數；有《俱舍論》，有六十數。』這是另外設立的。
《瑜伽師地論》中說：『又聽法時，不自我輕蔑，由此一相，其心遠離怯弱雜染』。這是說要生起『練磨心』，不要自我輕蔑。
《瑜伽師地論》第三種解釋『應說正法』中說：『所謂菩薩真正應該追求的就是所說的』，即菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）。是應該追求的地方。爲了這菩提和涅槃，而為他人說法。
《瑜伽師地論》中說：『又為一切說一切法，無間而說』，意思是為他人說法，需要義理次第，沒有間斷。『又于正法不生慳吝，不作師奉』，意思是不要對正法慳吝，不要有所保留。『執』就是『拳』。也指不要固執己見，不聽從師長的意思而慳吝正法。
《瑜伽師地論》解釋說，依據兩種相，應該為他人說法。又說：『像這樣，菩薩宣說正法的相，大概有二十種』。這是指前面兩種相中，最初的『隨順說』有十五句，『應凈凈說』中有五句，沒有其他不同的含義。應該按照順序理解。『四者，相續』，是指前面不慳吝正法，因為不慳吝，所以相續不斷地為他人說法。『十者，不擯』，是指前面『慶慰』，說有罪過的人，不要擯棄懲罰他們，而應該慶慰他們。
《瑜伽師地論》第四種解釋『法隨法行』中說：『應當知道這種行為大概有五種』，下文自有，即身、口、意三業。
【English Translation】 English version: Furthermore, if we say 'purity,' then we should know that the previous 'defilement' (Klesha) is a co-occurring cause, so it needs to be distinguished.
In explaining 'what has been done is not lost, what has not been done is not obtained,' the Yogacarabhumi-sastra says: 'What sentient beings have done themselves, even if it has passed through many hundreds of kalpas (aeons), the function of producing results will ultimately not be lost.' This generally explains the meaning of habitual tendencies, etc. 'There is also no not doing, or doing differently, and having different mature results.' This summarizes 'having attachment,' that is, there is no situation of not doing and having different mature results. Or doing different evil deeds, etc., and having good results, etc., maturing.
The Yogacarabhumi-sastra says: 'Aupanisadam,' this is the limit of numbers. Its name cannot be translated. It also says: 'Like the Mahayana sutras, there are six hundred great numbers; the Avatamsaka Sutra has one hundred and twenty great numbers; the Abhidharmakosa has sixty numbers.' This is established separately.
The Yogacarabhumi-sastra says: 'Also, when listening to the Dharma, not belittling oneself, with this one aspect, one's mind is far from timidity and defilement.' This means to generate a 'mind of refinement,' do not belittle oneself.
In the third explanation of 'should speak the true Dharma' in the Yogacarabhumi-sastra, it says: 'What Bodhisattvas should truly seek is what is spoken,' that is, Bodhi (enlightenment) and Nirvana (liberation). It is the place that should be sought. For the sake of this Bodhi and Nirvana, they speak to others.
The Yogacarabhumi-sastra says: 'Also, speaking all Dharmas to all, speaking without interruption,' meaning that when speaking to others, there needs to be a logical order, without interruption. 'Also, not being stingy with the true Dharma, not acting as a teacher's offering,' meaning not being stingy with the true Dharma, not holding back. 'Holding' is 'fist.' It also refers to not stubbornly clinging to one's own views, not listening to the teacher's meaning, and being stingy with the true Dharma.
The Yogacarabhumi-sastra explains that based on two aspects, one should speak the Dharma to others. It also says: 'Like this, the aspects of a Bodhisattva speaking the true Dharma are roughly twenty.' This refers to the first two aspects, the initial 'speaking in accordance' has fifteen sentences, and 'should speak purely' has five sentences, there are no other different meanings. It should be understood in order. 'Fourth, continuity,' refers to not being stingy with the true Dharma earlier, because one is not stingy, one continuously speaks to others. 'Tenth, not banishing,' refers to 'congratulating' earlier, saying that those who have offenses should not be banished and punished, but should be congratulated.
In the fourth explanation of 'practice according to the Dharma' in the Yogacarabhumi-sastra, it says: 'It should be known that this practice is roughly five kinds,' the following text has it, namely the three karmas of body, speech, and mind.
三。正思為一。正修為一。下若佛世尊。先明三業 云何菩薩於法正思修。二種為五也。
論解正思中。云菩薩由是八種相故能正修行等者。云何名八種相。謂初問云何菩薩於法正思法下。乃至次此文上有二。初正解八種。第二處成八相。謂從問下。至先當遠離不思議處思惟彼法。是第一相。謂下至而無慢緩。是第二。次下至以理觀察而隨悟入。第三。次下於其少分實深信解四。次下至但依其義不依其文五。如實了知黑說大說六。正能悟入最初思惟七。既得悟入數數作意令得堅固八。八種相也 是諸菩薩由能遠離下。有八由字。覆成前八義。數之可知。
論云何毗缽舍那謂諸菩薩。乃至是名毗缽舍那。明十種智。顯揚第一。及下九十四。廣解可知。此等四種。初之二種。得增上偏修為論。其實一人俱具定慧。后之二種。第三是方便道。第四正是方便之果。
論云當知此中是諸菩薩如如修習奢摩他毗缽舍那。此等初翻。結上第三修習定慧定慧清凈。是結上第四樂修習也。以下但別論依定所得。
論第五解教授。言當知教授略有八種。八種者何。謂了心。了根。了意樂。了隨眠。了隨所應說五停心等。了常邊見。了斷邊見。了除增上慢。故為八種也。三處攝此八。初處攝前五。第二處攝六七。第
三處攝第八。故八力次第配之 問曰何故唯言八力。不言處非處自業智力耶。義曰前明作得不作不得中。已解處非處力訖。由業所生非自在等。非他所引。明自業智力訖故。今但明八種力。不明初二力也。又觀前人故。而為說法教授。云何觀彼處非處。為說法耶。若爾令彼疑。惡因滅善果。大自在天生等執。何不觀除。以此義準前明者勝。
第三十九卷 初持瑜伽處施品第九
施品者 即六度中施波羅蜜也。菩提分法持。有十六品。第一若所學處。明五品。七法攝前五品。第二若如是學。明學之法用。即第六一品。自下十品。宗明能修學。兼有所學。若如舊論菩提分法持。初亦開為三。遠師但判為二。如上品首數辨 就以下十品中。大分為三。初之七品。是其自分。不明勝進。但自分之行。次有二品。明其勝進。末後一品。因成果滿。就自分中。品分為二。義判有三。品分為二者。初有六品。明自利行。四攝一品。明利他行 義判為三者。二判如上。即四攝品中說種種施。至同利下。法行。辨德。彰修。成道。自利六品。即明六度。施品建初。故言品施 問曰何故前明所學處。如是學法品首生起。此第三明能修學。文前不生起。有何意邪。義曰義準可知。何須分別。下功德品。方有結文。自之文略已。
如前力種性品初解。
論云自性一切難等。頌此明九種施 自性施者。第一總明施之體性 一切施者。別明施行。施行之相也。施行非一故言一切。就此施行開餘七門。下自屬當 言難行施者。難捨能捨名曰難行。施行殊勝名難行施 一切門施者。一切施行攝入此門。攝行寬廣。名一切門施。又一切門中修施。名一切門施 善士施者。施行純善。所作純善。名善士施 一切種施者。施行具足。一切緣中。成此施行。名一切種也。故與前二一切之言。各差別也 遂求施者。稱來者情。隨樂皆與。名遂求施 此世他世樂施者。利益此他二世得樂。名為此施 清凈施者。施行無過。所作無罪。名清凈施。
論云云何自性施謂諸菩薩。乃至是名菩薩自性施。初明施體性。謂施時無貪俱行思。及此所發身語二業。明體性。如雜集第十二 安住律儀言。依佛戒 阿笈摩見。謂住因果。此阿笈摩有二義。一是傳義。即佛教相傳。先名阿含。阿含經也。二辨因果義。因轉至果故。今取因義。定有果。見住定有果。隨所來求者。而行惠施。
論解二相以外施物施諸眾生中第二相。云二求自在者一切斷心普皆施與者。謂于資財中。求受用者。資彼所求。隨其受用。是第一。不欲求財而受用之。但欲于財而得自在。菩薩斷
【現代漢語翻譯】 現代漢語譯本 如前力種性品初解。
論云自性一切難等。頌此明九種施：自性施者。第一總明施之體性：一切施者。別明施行。施行之相也。施行非一故言一切。就此施行開餘七門。下自屬當：言難行施者。難捨能捨名曰難行。施行殊勝名難行施：一切門施者。一切施行攝入此門。攝行寬廣。名一切門施。又一切門中修施。名一切門施：善士施者。施行純善。所作純善。名善士施：一切種施者。施行具足。一切緣中。成此施行。名一切種也。故與前二一切之言。各差別也：遂求施者。稱來者情。隨樂皆與。名遂求施：此世他世樂施者。利益此他二世得樂。名為此施：清凈施者。施行無過。所作無罪。名清凈施。
論云云何自性施謂諸菩薩。乃至是名菩薩自性施。初明施體性。謂施時無貪俱行思。及此所發身語二業。明體性。如雜集第十二：安住律儀言。依佛戒：阿笈摩(Agama，意為聖傳)見。謂住因果。此阿笈摩(Agama，意為聖傳)有二義。一是傳義。即佛教相傳。先名阿含。阿含經也。二辨因果義。因轉至果故。今取因義。定有果。見住定有果。隨所來求者。而行惠施。
論解二相以外施物施諸眾生中第二相。云二求自在者一切斷心普皆施與者。謂于資財中。求受用者。資彼所求。隨其受用。是第一。不欲求財而受用之。但欲于財而得自在。菩薩斷
【English Translation】 English version As previously explained in the 'Power of Lineage' chapter.
The treatise states, 'Self-nature is all difficult and equal.' This verse elucidates the nine types of giving: Giving of self-nature. Firstly, it generally clarifies the essence of giving: Giving of all. It specifically clarifies the practice of giving. It is the aspect of giving. Because the practice of giving is not singular, it is called 'all.' Based on this practice of giving, the other seven aspects are opened up. The following belongs to this: 'Giving that is difficult to perform.' What is difficult to relinquish but is relinquished is called 'difficult to perform.' The practice of giving is excellent, hence it is called 'giving that is difficult to perform': 'Giving of all doors.' All practices of giving are included in this door. The scope of inclusion is broad, hence it is called 'giving of all doors.' Also, cultivating giving in all doors is called 'giving of all doors': 'Giving of virtuous individuals.' The practice of giving is purely virtuous, and what is done is purely virtuous, hence it is called 'giving of virtuous individuals': 'Giving of all kinds.' The practice of giving is complete. In all circumstances, this practice of giving is accomplished, hence it is called 'giving of all kinds.' Therefore, the two uses of 'all' are different from each other: 'Giving according to request.' It accords with the feelings of those who come, and gives whatever they desire, hence it is called 'giving according to request': 'Giving that brings happiness in this life and the next.' It benefits both this life and the next, bringing happiness, hence it is called 'this giving': 'Pure giving.' The practice of giving is without fault, and what is done is without sin, hence it is called 'pure giving.'
The treatise states, 'What is giving of self-nature? It refers to all Bodhisattvas.' And so on, 'This is called the Bodhisattva's giving of self-nature.' It initially clarifies the essence of giving. It refers to the thought of non-greed that accompanies the giving, and the physical and verbal actions that arise from it. It clarifies the essence, as in the twelfth chapter of the 'Compendium of Topics': 'Abiding in moral discipline' means relying on the Buddha's precepts: The view of Agama (Agama, meaning sacred tradition) means abiding in cause and effect. This Agama (Agama, meaning sacred tradition) has two meanings. One is the meaning of transmission, which is the Buddhist tradition. It was formerly called Agama, the Agama Sutra. The second is the meaning of distinguishing cause and effect, because the cause transforms into the effect. Now we take the meaning of cause. There is definitely a result. Seeing and abiding definitely have a result. According to whoever comes seeking, one practices giving.
The treatise explains the second aspect among the giving of external objects to all beings. It says, 'Those who seek freedom, giving away all thoughts of attachment.' It refers to those who seek to use resources. Providing what they seek and allowing them to use it as they wish is the first. Not desiring to seek wealth but to use it, but only desiring to have freedom over wealth. The Bodhisattva severs
自物心想。舍財與彼。任彼自在。是第二。
論解應施不應施中。云若諸菩薩于所行施意樂清凈乃至不應棄捨正現在前利眾生事而施身份者。此中謂菩薩先來。意樂清凈。不吝己身。于現前中。有利眾生事。設有來求菩薩支節。不應施與。以現前利益多故。舍時利益少故。隨多利益事行。若心退轉。自生念言。此應可與不與。心生慳吝惜己身故。為破吝故。須捨身分。先心已清凈。不吝己身。現前複利益事多。不應施身份。是此中意。
論云若有來求罩羅罝弶者。罩羅取魚之物。罝是網鹿之具。弶者取兔雉等用也。
論解不合父母師長中。云任所屠害棰縛貨賣者。隨順父母以知恩故。任彼屠害 尚自不敢竊懷施心何況顯然施來求者者。此總結上。不得施父母等有心。尚自不懷。何況顯然。而用佈施。
論云又諸菩薩若作國王灌頂自在。乃至而告彼曰如我恩化汝亦宜然者。謂不合以諸百姓等妻子眷屬。奪取佈施。唯持村邑州土。或全或分。而佈施時。其百姓妻子等。在中總得佈施。雖得佈施。仍告彼云。如我恩化。敬崇佛法。汝亦應然。
論云又不告曰不令覺知如棄捨法施糜飯等。乃至不合儀施菩薩不為者。謂如有人先不食蔥。不自他心知。如佈施之法。而與之蔥。菩薩不為乃至廣說。
【現代漢語翻譯】 現代漢語譯本：自己心裡想，捨棄財物給他人，任憑他們隨意使用，這是第二種情況。
在解釋『應施與不應施與』時，《瑜伽師地論》中說：『如果諸位菩薩在行佈施時，意樂清凈，乃至不應捨棄眼前利益眾生的事情而施捨自身肢體。』這裡指的是菩薩原本意樂清凈，不吝惜自己的身體，並且眼前有利益眾生的事情。如果有人來求菩薩的肢體，不應該施捨，因為眼前利益更多，捨棄肢體利益較少。應當隨順利益更多的事情去做。如果菩薩心生退轉，自己心裡想：『這應該可以給，或者不給。』心裡生起慳吝，吝惜自己的身體，爲了破除慳吝，必須捨棄自身肢體。如果先前內心已經清凈，不吝惜自己的身體，並且眼前利益眾生的事情更多，就不應該施捨自身肢體。這就是這裡的含義。
《瑜伽師地論》中說：『如果有人來求罩羅（捕魚的工具）、罝（捕鹿的網）、弶（捕兔雉等的工具）。』
在解釋『不應施與父母師長』時，《瑜伽師地論》中說：『任憑他們宰殺、鞭打、捆綁、販賣。』爲了隨順父母，因為他們有恩于自己，任憑他們宰殺，尚且自己不敢暗自懷有佈施的心，更何況是公開地施捨來求取的人呢？』這是總結上面的內容。不得施捨父母等有情眾生的心識。尚且自己不懷有這種想法，更何況是公開地用以佈施呢？
《瑜伽師地論》中說：『又諸位菩薩如果作為國王，得到灌頂，擁有自在的權力，乃至告訴他們說：『如同我以恩德教化你們，你們也應該這樣做。』』指的是不應該把百姓等的妻子眷屬奪取來進行佈施，只能拿村莊、城邑、州土，或者全部或者部分，來進行佈施。在佈施的時候，那些百姓妻子等，在其中總體上得到了佈施。雖然得到了佈施，仍然告訴他們說：『如同我以恩德教化，敬重崇尚佛法，你們也應該這樣做。』
《瑜伽師地論》中說：『又不告訴他們，不讓他們覺察，如同丟棄施捨的糜粥等，乃至不合儀軌的施捨，菩薩不去做。』指的是如果有人先前不吃蔥，不讓對方知道，如同佈施的方法，而給他蔥，菩薩不這樣做，乃至廣說。
【English Translation】 English version: One contemplates within oneself, relinquishing possessions to others, allowing them to use them freely; this is the second instance.
In the explanation of 'what should be given and what should not be given,' the Yogacarabhumi-sastra states: 'If bodhisattvas, in the act of giving, possess pure intention, and should not abandon the immediate benefit of sentient beings to give away their own limbs.' This refers to bodhisattvas who initially have pure intention, are not stingy with their own bodies, and have an immediate opportunity to benefit sentient beings. If someone requests a bodhisattva's limbs, they should not be given, because the immediate benefit is greater, and the benefit of giving away limbs is lesser. One should act according to the matter with greater benefit. If the bodhisattva's mind regresses, and they think, 'This should be given, or not given,' and stinginess arises, causing them to be attached to their own body, then to break this stinginess, they must give away their limbs. If the mind was initially pure, not stingy with the body, and there is a greater immediate benefit to sentient beings, then one should not give away their limbs. This is the meaning here.
The Yogacarabhumi-sastra states: 'If someone comes seeking a jāla (a fishing net), a jya (a net for catching deer), or a vyanga (a device for catching rabbits and pheasants).'
In the explanation of 'what should not be given to parents and teachers,' the Yogacarabhumi-sastra states: 'Allowing them to be slaughtered, beaten, bound, or sold.' To comply with parents, because they have been kind, allowing them to be slaughtered, one would not even secretly harbor the intention to give, let alone openly give to someone who asks for it.' This summarizes the above. One should not give away the minds of sentient beings such as parents. One would not even harbor such a thought, let alone openly use it for giving.
The Yogacarabhumi-sastra states: 'Furthermore, if bodhisattvas act as kings, having received the crown and possessing sovereign power, and even tell them, 'As I have transformed you with kindness, so should you do likewise.'' This refers to not taking away the wives and families of the people to give as alms, but only taking villages, towns, and lands, either in whole or in part, to give as alms. When giving alms, those people, wives, and families are included in the overall giving. Although they receive alms, one should still tell them, 'As I have transformed you with kindness, respecting and venerating the Buddha's teachings, so should you do likewise.'
The Yogacarabhumi-sastra states: 'And not telling them, not letting them perceive, such as discarding alms of gruel, etc., and not performing improper giving, bodhisattvas do not do.' This refers to if someone previously did not eat onions, and does not let the other person know, such as the method of giving alms, and gives them onions, bodhisattvas do not do this, and so on.
非直此蔥不施於彼。亦不以此置金銀器。不合儀式諸事業等。而施於彼。是此中意也。又如撩擲法。而施糜飯。不敬于彼。菩薩不為。不正威儀而施於彼。菩薩不為。
論云又諸菩薩應時而施不以非時者。謂饑食施食不施衣等。熱時施冷不施火等 自他清凈非不清凈者。謂不見授者受者 合儀而施不以非儀。謂不施彼刀毒酒等。無亂心施。其義可知。
論云又諸菩薩於一切施謂財施法施無畏施惠施者。準解兩施訖。下結文。法師云。若異門。體相。釋名。此是法義無礙解。能詮。所詮。多異門分別等故。若因果差別。是辨說無礙解。辨說因果故。又若準下結文。但云由財施故由法施故。此結上二門。由無礙解故。不言是何無礙。何故不言四無礙法攝。今釋之云。謂於前財施。法施。無畏施中。所有異門。是法無礙。謂諸教法多以異門。分別法相。若體相即義無礙。所詮之義多約實體。體言相。若釋名。謂訓詞無礙。釋諸名字故。若因果差別。是辨說無礙。已能辨說諸因果事故。即四無礙。皆在此中。以于財等施上。有此無礙。如實了知而行惠施。是名巧慧。又四無礙解中一一。皆有異門體相。乃至因果等。未必別配之。此大義。
論下結文中。云總略義者由有財無財財施所施故者。即結卷初乃至如
【現代漢語翻譯】 現代漢語譯本： 不應該把不乾淨的蔥施捨給他人，也不應該用它來放置金銀器皿。不應該把不合乎禮儀的事情施捨給他人。這是其中的含義。又比如像拋擲食物一樣，把粥飯施捨給他人，對他們不恭敬。菩薩不會這樣做。不以不正的威儀施捨給他人，菩薩也不會這樣做。
《論》中說，菩薩應該在適當的時候施捨，而不是在不適當的時候。比如飢餓時施捨食物，而不是施捨衣服等。炎熱時施捨涼爽的東西，而不是施捨火等。自己和他人都是清凈的，而不是不清凈的。意思是說，不執著于施予者、接受者和所施之物。合乎禮儀地施捨，而不是不合乎禮儀地施捨。比如不施捨刀、毒藥、酒等。以沒有混亂的心施捨。其中的含義可以理解。
《論》中說，菩薩對於一切施捨，包括財施、法施、無畏施。參照理解前兩種施捨后，下面是總結性的文字。法師說，如果從不同的角度、本體、相狀、解釋名稱來看，這是法義無礙解。因為能詮釋和所詮釋的事物有很多不同的角度和分別。如果從因果的差別來看，這是辨說無礙解。因為辨說了因果。又如果參照下面的總結性文字，只說因為財施，因為法施。這是總結了上面的兩種施捨。因為無礙解，所以沒有說是哪種無礙。為什麼不說包含在四無礙法中呢？現在解釋說，在前面的財施、法施、無畏施中，所有的不同角度，是法無礙。意思是說，各種教法大多用不同的角度來分別法相。如果本體和相狀，就是義無礙。所詮釋的意義大多是關於實體、本體和相狀的。如果解釋名稱，就是訓詞無礙。因為解釋了各種名稱。如果因果的差別，就是辨說無礙。已經能夠辨說各種因果事故。也就是說，四無礙都包含在這裡面。因為在財施等施捨上，有這種無礙，如實地瞭解而行惠施，這叫做巧妙的智慧。又四無礙解中，每一個都有不同的角度、本體、相狀，乃至因果等，不一定分別對應。這是大的含義。
《論》下面的總結性文字中說，總結性的意義是，因為有財富或沒有財富，因為財施所施捨的物品等。這是總結了卷首乃至如...
【English Translation】 English version: One should not offer unclean scallions to others, nor should they be used to place gold or silver utensils. One should not offer things that are not in accordance with proper etiquette to others. This is the meaning here. Furthermore, like tossing food, one should not offer gruel or rice to others disrespectfully. A Bodhisattva would not do this. A Bodhisattva would not offer gifts with improper demeanor.
The Treatise says that Bodhisattva should give at the appropriate time, not at an inappropriate time. For example, giving food when hungry, not giving clothes, etc. Giving something cool when it is hot, not giving fire, etc. Both oneself and others are pure, not impure. This means not being attached to the giver, the receiver, and the gift. Giving in accordance with proper etiquette, not giving in a way that is not in accordance with proper etiquette. For example, not giving knives, poison, alcohol, etc. Giving with a mind free from confusion. The meaning of this is understandable.
The Treatise says that Bodhisattvas, with regard to all giving, including dana (charity) of wealth (artha-dana), dharma-dana (charity of the Dharma), and abhaya-dana (charity of fearlessness). Referring to the understanding of the first two types of giving, the following is a concluding text. The Dharma Master says that if we look at it from different perspectives, essence, characteristics, and explanations of names, this is unobstructed understanding of the Dharma (dharma-pratisamvid). Because the things that can be explained and the things that are explained have many different perspectives and distinctions. If we look at it from the difference between cause and effect, this is unobstructed understanding of eloquence (pratibhana-pratisamvid). Because it explains the cause and effect. Furthermore, if we refer to the concluding text below, it only says 'because of artha-dana,' 'because of dharma-dana.' This summarizes the two types of giving above. Because of unobstructed understanding, it does not say which kind of unobstructed understanding it is. Why doesn't it say that it is included in the four unobstructed understandings (catuh-pratisamvid)? Now, it is explained that in the previous artha-dana, dharma-dana, and abhaya-dana, all the different perspectives are unobstructed understanding of the Dharma. This means that various teachings mostly use different perspectives to distinguish the characteristics of the Dharma. If the essence and characteristics are unobstructed understanding of meaning (artha-pratisamvid). The meaning that is explained is mostly about substance, essence, and characteristics. If explaining names, it is unobstructed understanding of language (nirukti-pratisamvid). Because it explains various names. If the difference between cause and effect, it is unobstructed understanding of eloquence. It is already able to explain various causal events. That is to say, all four unobstructed understandings are included here. Because in artha-dana and other types of giving, there is this unobstructed understanding, truly understanding and practicing generosity is called skillful wisdom. Furthermore, in each of the four unobstructed understandings, there are different perspectives, essence, characteristics, and even cause and effect, etc., which are not necessarily separately matched. This is the great meaning.
The concluding text below in the Treatise says that the summarized meaning is because of having wealth or not having wealth, because of the things given in artha-dana, etc. This summarizes the beginning of the scroll up to...
是生生必定獲得無盡財寶 由法施故者。次結又諸菩薩終不口授求過外道所有正法。乃至我定當於此經等法不自在故不施於我當知是名菩薩巧慧而行惠施。由無礙解施故者。次結又諸菩薩於一切施謂法施財施法施無畏施。若異門等。乃至結文。菩薩巧慧而行惠施。由勝意樂施故結上四無量門。由施障對治智故者。即結四障四對治智。由增上意樂勝解施故者。即結次前空運心施。無有財寶。唯勝解其心故。
難行施中。云或長時串習者。如一經卷等。是菩薩長時串習。此利益多。不可施如前說。如財等是串習所得。又正串習具能施是經。或有上品恩者。謂有上品恩人未與。今將施之。
論云云何菩薩此世他世樂施當知此施略有九種。何者言九種。且如舊遠師釋云。財法無畏等各有三。財中三者。上妙為一。清凈為二。如法為三。上妙即末尼等上妙物也。清凈謂非劫盜得。如法者謂如法財。非刀酒等。其無畏法施等各三者。可知 又有人云。初其財施法施無畏施者。此辨三種體。於此三上。分出六用。財施有二用。謂慳吝垢。積藏垢。無畏施有三明三畏。法施合為一 問曰此中何故余處。法施為初。方明無畏。今此無畏施居先。法施為后。義曰下論云。謂財施無畏。能令眾生此世安樂。此二俱現樂故。所以鄰
【現代漢語翻譯】 現代漢語譯本：『是生生必定獲得無盡財寶，由法施故』。接下來總結說，菩薩永遠不會口頭傳授那些外道所追求的邪法。甚至，如果我因為對這部經或其他法不自在，而不施捨，那麼要知道這就是菩薩巧妙智慧地行佈施，因為他們以無礙的理解力來施捨。接下來總結說，菩薩對於一切佈施，無論是法施、財施還是無畏施，都以不同的方式進行。最後總結說，菩薩以巧妙的智慧行佈施，因為他們以殊勝的意樂心來施捨，從而總結了前面的四無量心門。通過施捨來對治障礙的智慧，總結了四種障礙和四種對治的智慧。通過增上的意樂和殊勝的理解力來施捨，總結了前面以空性來運作心識的施捨，即使沒有財寶，也只是殊勝地理解其心。
在難行施中，『或者長時間串習』，例如一部經卷等，是菩薩長時間串習的，這種利益很多，不可施捨，如前面所說。例如財物等是串習所得。又真正串習具備能施捨這部經的能力。或者有上品恩德的人，是指有上品恩德的人還沒有給予，現在將要施捨給他。
論中說：『菩薩如何在此世和來世都樂於施捨？要知道這種施捨略有九種。』什麼是九種呢？比如舊譯的遠師解釋說，財施、法施、無畏施等各有三種。財施中的三種是：上妙為一，清凈為二，如法為三。上妙就是末尼（mani，寶珠）等上妙之物。清凈是指不是通過劫掠盜竊得來的。如法是指如法的財物，不是通過刀、酒等得來的。至於無畏施和法施等各有三種，是可以理解的。又有人說，最初的財施、法施、無畏施，這是辨別三種本體。在這三種之上，分出六種作用。財施有兩種作用，即慳吝的污垢和積藏的污垢。無畏施有三種，說明三種畏懼。法施合為一種。』問：『為什麼這裡和其他地方不同，法施在先，然後說明無畏施，而現在無畏施在前，法施在後呢？』解釋說：『下面的論述說，財施和無畏施能夠使眾生在此世獲得安樂，因為這兩種施捨都能帶來現實的快樂，所以相鄰。』
【English Translation】 English version: 'That birth after birth will surely obtain endless treasures, because of giving the Dharma.' Next, it concludes that Bodhisattvas will never verbally transmit the heretical Dharma sought by outsiders. Even if I do not give because I am not at ease with this Sutra or other Dharmas, then know that this is the Bodhisattva's skillful wisdom in practicing generosity, because they give with unobstructed understanding. Next, it concludes that Bodhisattvas, for all giving, whether it is Dharma giving, wealth giving, or fearlessness giving, do so in different ways. Finally, it concludes that Bodhisattvas practice generosity with skillful wisdom, because they give with superior intention, thereby summarizing the preceding four immeasurable minds. The wisdom of counteracting obstacles through giving summarizes the four obstacles and the four counteracting wisdoms. Giving with increasing intention and superior understanding summarizes the preceding giving with the mind operating in emptiness, even without treasures, but only with superior understanding of the mind.
In difficult giving, 'or long-term habituation,' such as a Sutra scroll, is what Bodhisattvas have habituated to for a long time. This benefit is great and cannot be given away, as mentioned earlier. For example, wealth is obtained through habituation. Moreover, true habituation possesses the ability to give away this Sutra. Or there are people with superior kindness, referring to those who have not yet been given to, and now it will be given to them.
The treatise says: 'How do Bodhisattvas delight in giving in this life and the next? Know that this giving is roughly of nine types.' What are the nine types? For example, the old translation by the distant master explains that wealth giving, Dharma giving, and fearlessness giving each have three types. The three types of wealth giving are: superior and wonderful as one, pure as two, and lawful as three. Superior and wonderful refers to superior and wonderful things such as mani (jewels). Pure means not obtained through robbery or theft. Lawful refers to lawful wealth, not obtained through knives, wine, etc. As for fearlessness giving and Dharma giving, each has three types, which can be understood. Someone else says that the initial wealth giving, Dharma giving, and fearlessness giving are to distinguish the three entities. On top of these three, six functions are divided. Wealth giving has two functions, namely the defilement of stinginess and the defilement of accumulation. Fearlessness giving has three, explaining the three fears. Dharma giving is combined into one.' Question: 'Why is it different here from other places, where Dharma giving comes first, and then fearlessness giving is explained, but now fearlessness giving comes first, and Dharma giving comes later?' The explanation says: 'The following discussion says that wealth giving and fearlessness giving can bring happiness to sentient beings in this life, because both of these givings can bring immediate happiness, so they are adjacent.'
次財施。先明無畏施。法施居后。為利後世所以後明。
第四十卷 初持瑜伽處戒品第十之一
戒品者前明施品以除外慳。今次持戒以防內垢。廣辨戒行故云戒品。即防非之異名。清涼之殊稱。不可雙舉。目之戒品。
論解饒益有情戒。云略有十一種相。謂諸菩薩于諸有情能引義利等。有十一又字。即為十一相。若依舊地持。即於此初中分為二。
謂于諸有情能引義利彼彼事業與作助伴。是一 于諸有情隨所生起。乃至亦作助伴。為第二。彼有別言第一第二等二字。今此論以同法是助伴故。故為一順。此文為正。此論第四第五二門。彼合為第五故。有此開合不同。
論解住別解脫律儀戒中第五。云由此因緣則能拘撿習拘撿故漸能如昔等。此文意可知。言拘撿者。即拘撿其心。令不起惡散亂。如人作拘撿時。不生縱逸等。
論第七解常察己過不伺他非中。云諸有情所無損害心無瞋恚心菩薩于彼由懷上品法大悲故等者。舊論云由懷上品法心悲心 遠師云。法心者是慧。以慧知彼是法數故。無人可瞋。悲心者悲心救彼。恐當受苦 今又解云。法大悲者。由懷上品法。可起大悲。意取悲救眾生。不論法也 又論解菩薩五支中第四先時所作不放逸行。云若於后時當所違犯發起猛利自誓欲
【現代漢語翻譯】 現代漢語譯本： 接下來是財物佈施。先說明無畏佈施，法佈施放在後面，是爲了利益後世，所以放在後面說明。 第四十卷 初持瑜伽處戒品第十之一 『戒品』是說，前面說明佈施品是爲了去除外在的慳吝，現在接著是持戒，爲了防止內在的污垢。廣泛地辨別戒行，所以稱為『戒品』，也就是防止過失的另一種說法，清涼的特殊名稱，不可同時並舉，稱之為戒品。 論中解釋饒益有情戒，說略有十一種相。就是說諸位菩薩對於諸有情能夠引導義利等等。有十一個『又』字，就是十一種相。如果按照《瑜伽師地論·本地分》，就在這最初的部分中分為二。 就是說對於諸有情能夠引導義利，對於他們所做的各種事業，給予幫助。這是一。對於諸有情隨所生起，乃至也作為助伴。這是第二。那裡有特別的說法，第一第二等字。現在這部論認為，相同的方法就是助伴，所以合為一順。這裡的說法是正確的。這部論的第四第五兩門，在那裡合併爲第五，所以有這種開合的不同。 論中解釋安住別解脫律儀戒中的第五條，說：『由於這個因緣，就能拘束檢點，習慣於拘束檢點，所以逐漸能夠像以前一樣等等。』這段文字的意思可以理解。所說的『拘撿』，就是拘束檢點其心，使它不生起惡念和散亂。就像人進行拘束檢點時，不產生放縱等。 論中第七條解釋『常察己過，不伺他非』，說：『諸有情沒有損害心，沒有嗔恚心，菩薩對於他們，由於懷有上品法的大悲心等等。』舊論說：『由於懷有上品法心、悲心。』遠師說：『法心』就是智慧，因為用智慧知道他們是法數，沒有人可以嗔恨。『悲心』就是悲憫心，救助他們，恐怕他們將要受苦。現在又解釋說：『法大悲』，由於懷有上品法，可以生起大悲心。意思是悲憫救助眾生，不論是否是法。又，論中解釋菩薩五支中的第四支，『先前所作不放逸行』，說：『如果在以後將要違犯時，發起猛烈的自誓願。
【English Translation】 English version: Next is the giving of wealth. First, explain the giving of fearlessness (Abhaya-dāna), and the giving of Dharma (Dharma-dāna) is placed later, for the benefit of future generations, so it is explained later. Volume 40, Chapter 10.1 of the Initial Practice of Yoga: The Section on Precepts The 'Section on Precepts' means that the previous section explained giving to remove external stinginess. Now, following that, is the upholding of precepts to prevent internal defilements. The 'Section on Precepts' extensively discusses the practice of precepts, which is another way of saying 'preventing wrongdoing,' a special name for purity, which cannot be mentioned together, hence it is called the 'Section on Precepts.' The commentary explains the precept of benefiting sentient beings, saying that it briefly has eleven aspects. That is, Bodhisattvas are able to guide sentient beings towards benefit and welfare, etc. There are eleven 'also' words, which are the eleven aspects. If according to the Yogācārabhūmi-śāstra, in this initial part, it is divided into two. That is, being able to guide sentient beings towards benefit and welfare, and providing assistance in their various undertakings. This is one. For sentient beings, whatever arises, even acting as companions. This is the second. There, there are special terms, such as 'first' and 'second.' This treatise considers that the same method is a companion, so it is combined into one. This statement is correct. The fourth and fifth sections of this treatise are combined into the fifth there, so there is this difference in opening and closing. The commentary explains the fifth of the precepts of abiding in the Prātimokṣa (individual liberation) vows, saying: 'Due to this cause and condition, one can restrain and examine, and being accustomed to restraining and examining, one can gradually be like before, etc.' The meaning of this passage is understandable. The 'restraining and examining' refers to restraining and examining one's mind, preventing it from generating evil thoughts and distractions. Just as when a person restrains and examines, they do not give rise to indulgence, etc. The commentary on the seventh, 'Always examine one's own faults, do not spy on the faults of others,' says: 'Sentient beings have no intention to harm, no intention of anger, Bodhisattvas towards them, due to cherishing the supreme Dharma and great compassion, etc.' The old commentary says: 'Due to cherishing the supreme Dharma mind, compassionate mind.' Master Yuan said: 'Dharma mind' is wisdom, because with wisdom one knows that they are Dharma numbers, and no one can be hated. 'Compassionate mind' is the compassionate mind to save them, fearing that they will suffer. Now it is further explained: 'Dharma great compassion,' due to cherishing the supreme Dharma, one can generate great compassion. The meaning is to compassionately save sentient beings, regardless of whether it is Dharma or not. Also, the commentary explains the fourth of the five branches of a Bodhisattva, 'Previously performed non-negligent conduct,' saying: 'If in the future one is about to violate, generate a fierce vow of self-restraint.'
樂等。乃至結文。云先時所作不放逸行者。此中意。謂如有一。前身於未來所有犯處。自誓不犯。于所應行法。誓行之。以過去發願。後身所有善法。皆行之。惡皆息之。是此中意。
論云菩薩成熟如是十支名住律儀戒善護律戒等者。此下有十又字。即名十支。結前十支廣明義 言不顧戀過去諸欲者。謂結前出家已舍輪王位。所舍王位。是過去故。故此不顧過去欲 第四又樂遠離不生喜足。結前文。前文有二。以此二句尋義配之。準第十配之。第五亦爾 第七又性柔和。當結前又諸菩薩住儀戒當察己過不伺他非。乃至饒益有情心等者。以起悲心憐愍犯戒諸有情故。不說他非。不論己是。性柔和故。故如此也 第九又不放逸。結前五種不放逸行 第十又能具足軌則凈命。結前覆藏自善發露己惡等。此中有二。一具足軌則。二具足凈命。具足軌則者。結前發露己惡覆藏自善等。乃至威儀寂靜。具足凈命者。結前離矯詐等一切能起邪命之法。矯詐得財。是不凈命財。今離此矯詐。名具足凈命。
論解安住攝善法戒中。菩薩由此十種相故名住攝善法戒以下。文次配上文。上之五度依文次配。于智度中別開為五處。五處者謂知善果勝利第一。謂即證得菩提時。所有相好一切功德等 了知善因。是第二。謂六度行等
【現代漢語翻譯】 現代漢語譯本：乃至總結部分，說到『先前所作不放逸行者』。這裡的含義是說，如果有一個人，前世對於未來可能觸犯之處，發誓不犯；對於應該修行的法，發誓修行。因為過去發願的緣故，後世所有的善法，都去實行；所有的惡行，都停止不做。這就是這裡的含義。
論中說『菩薩成就這樣十支，名為住律儀戒、善護律戒等』。這裡下面有一個『又』字，就是指這十支。總結前面十支，廣泛地闡明其含義。說到『不顧戀過去諸欲』，是總結前面出家已經捨棄的輪王之位。所捨棄的王位，是過去的，所以說不顧戀過去的慾望。第四，『又樂遠離不生喜足』，是總結前面的文句。前面的文句有兩句，用這兩句來尋找含義並進行匹配，參照第十支進行匹配。第五支也是這樣。第七，『又性柔和』，應當總結前面『又諸菩薩住儀戒，應當觀察自己的過失，不窺探他人的過失，乃至饒益有情心等』。因為生起悲心，憐憫犯戒的眾生，所以不說他人的過失，不談論自己的優點，因為性格柔和的緣故，所以是這樣。第九，『又不放逸』，總結前面五種不放逸行。第十，『又能具足軌則凈命』，總結前面『覆藏自己的善行，發露自己的惡行等』。這裡面有兩點，一是具足軌則，二是具足凈命。具足軌則，是總結前面發露自己的惡行，覆藏自己的善行等，乃至威儀寂靜。具足凈命，是總結前面遠離矯詐等一切能夠引起邪命的方法。通過矯詐得到的錢財，是不清凈的財物，現在遠離這種矯詐，就叫做具足凈命。
論中解釋安住攝善法戒，『菩薩由此十種相故，名為住攝善法戒』以下。文句的順序與上面的文句相對應。上面的五度依照文句的順序相對應。在智度中，特別開出五個方面。五個方面是指：知道善果的殊勝利益是第一，是指證得菩提時，所有的相好和一切功德等。了知善因是第二，是指六度行等。
【English Translation】 English version: And even to the concluding passage, which says, 'Those who in the past performed deeds of non-negligence.' The meaning here is that if there is someone who, in a previous life, vowed not to commit any future offenses; and vowed to practice the Dharma that should be practiced. Because of the vows made in the past, in later lives, all good deeds are performed; and all evil deeds are ceased. This is the meaning here.
The treatise says, 'Bodhisattvas who accomplish these ten branches are called abiding in the precepts of discipline, well-guarding the precepts of discipline, etc.' Below this, there is another 'also,' which refers to these ten branches. Summarizing the previous ten branches, it extensively elucidates their meaning. When it says, 'Not being attached to past desires,' it summarizes the renunciation of the wheel-turning king's position, which was already abandoned upon leaving home. The abandoned kingship is in the past, so it is said not to be attached to past desires. Fourth, 'Also delighting in detachment and not generating contentment,' summarizes the preceding sentences. There are two sentences in the preceding text, and these two sentences are used to find the meaning and match it, referring to the tenth branch for matching. The fifth branch is also like this. Seventh, 'Also being gentle and harmonious,' should summarize the preceding 'Also, Bodhisattvas abiding in the precepts of conduct should observe their own faults and not pry into the faults of others, and even have a mind to benefit sentient beings, etc.' Because of generating compassion and pitying sentient beings who violate the precepts, they do not speak of others' faults and do not discuss their own merits, because of their gentle and harmonious nature, so it is like this. Ninth, 'Also not being negligent,' summarizes the previous five types of non-negligent conduct. Tenth, 'Also being able to fully possess the rules and pure livelihood,' summarizes the preceding 'Concealing one's own good deeds and revealing one's own evil deeds, etc.' There are two points here, one is fully possessing the rules, and the other is fully possessing a pure livelihood. Fully possessing the rules summarizes the preceding revealing one's own evil deeds, concealing one's own good deeds, etc., and even dignified and serene demeanor. Fully possessing a pure livelihood summarizes the preceding abandoning all methods that can give rise to wrong livelihood, such as deceit and fraud. Wealth obtained through deceit and fraud is impure wealth, and now abandoning this deceit and fraud is called fully possessing a pure livelihood.
The treatise explains abiding in the precepts of gathering good dharmas, 'Bodhisattvas are called abiding in the precepts of gathering good dharmas because of these ten characteristics' below. The order of the sentences corresponds to the sentences above. The above five perfections correspond to the order of the sentences. Within the perfection of wisdom, five aspects are specially opened up. The five aspects refer to: knowing the excellent benefits of good results is the first, which refers to all the excellent marks and all the merits, etc., at the time of attaining Bodhi. Knowing the good causes is the second, which refers to the six perfections, etc.
了知善因果倒與不倒。第三。謂即作常樂我凈解。是倒因果。若作苦無常等。是不倒因果 了知善法障。第四。謂了知六度之障。謂慳等六弊 了知善果勝利。尋求善因。于因果中。知倒不倒。不計為凈等。了知善障等。而能速疾離之。並第五。若依遠師云。此之第三。知善因果倒與不倒為二。是七倒二。知是非倒。四又字中分五處 是諸菩薩能于善果下。覆解前五處。今義不然 是諸菩薩下末文。云了知攝善法障為攝善故速能遠離。釋前何文。若釋前第五了知攝善法障者。前但言知障。不言遠離。今言遠離。法前第五。豈不相違。今分是諸菩薩下。為第五。以遠離障與知障別也 問曰若取遠離障。為第五。與前知善因何異。義曰別知善因。知六度等。是因未能除障。今第五除障故有別也。汝若以知障除障。不得為二者。知倒非倒。應不得為二。汝既不成。我義須立。知倒與善障何異。義曰別倒。謂四倒障謂六弊。故有別也 問曰何故前問三聚戒文亦問曰。住律儀戒。欲隨律儀戒等。前結諸律儀戒。即雙牒二法。謂住律儀戒。善護律儀戒。今解攝善法戒。及下饒益有情戒。不結第二門但結住攝善法戒等。有何意也。義曰準若結文。以前例后律儀戒中。雙結訖例后二應知故不說。更有餘釋。其解別解脫律儀中。初生起文
【現代漢語翻譯】 現代漢語譯本 了知善因果的顛倒與不顛倒。第三點。意思是如果執著于常、樂、我、凈的見解，這就是顛倒的因果。如果認識到苦、無常等，這就是不顛倒的因果。 了知善法的障礙。第四點。意思是瞭解六度的障礙，即慳吝等六種弊病。 了知善果的殊勝，尋求善因。在因果中，知道什麼是顛倒，什麼是不顛倒，不執著于凈等。瞭解善法的障礙等，並且能夠迅速地遠離它們。這是第四點和第五點。 如果按照遠師的說法，這第三點，將知善因果的顛倒與不顛倒分為兩點，是七顛倒中的兩點。知是非顛倒。在『又』字中分為五處。『是諸菩薩能于善果』下，是用來解釋前面的五處，現在的理解不是這樣。 『是諸菩薩』下面的末尾一段文字，說『瞭解攝善法的障礙，爲了攝善的緣故，迅速地能夠遠離』，這是解釋前面的哪一段文字？如果解釋前面的第五點『瞭解攝善法的障礙』，前面只是說了解障礙，沒有說遠離。現在說遠離，與前面的第五點，豈不是互相矛盾？現在將『是諸菩薩』下面的一段文字，作為第五點，因為遠離障礙與瞭解障礙是不同的。 問：如果取遠離障礙作為第五點，與前面瞭解善因有什麼不同？答：分別瞭解善因，瞭解六度等，是因，但未能去除障礙。現在第五點是去除障礙，所以有區別。你如果認爲了解障礙和去除障礙，不能分為兩點，那麼瞭解顛倒和不顛倒，應該也不能分為兩點。你既然不能成立，我的觀點就必須成立。瞭解顛倒與瞭解善法的障礙有什麼不同？答：顛倒，指的是四顛倒；障礙，指的是六弊。所以有區別。 問：為什麼前面問三聚戒文的時候也問：『住律儀戒，欲隨律儀戒』等，前面總結諸律儀戒，就同時提及兩種法，即『住律儀戒，善護律儀戒』，現在解釋攝善法戒，以及下面的饒益有情戒，不總結第二種，只總結『住攝善法戒』等，有什麼用意呢？答：按照總結的文字，以前面的例子來推斷後面的律儀戒中，已經同時總結完畢，後面的兩種應該知道，所以不說。還有其他的解釋。其解釋別解脫律儀中，最初生起文。
【English Translation】 English version Understanding the perverted and non-perverted aspects of wholesome causes and effects. This is the third point. It means that if one clings to the notions of permanence, bliss, self, and purity, this is a perverted cause and effect. If one recognizes suffering, impermanence, etc., this is a non-perverted cause and effect. Understanding the obstacles to wholesome dharmas. This is the fourth point. It means understanding the obstacles to the six perfections (Pāramitās), namely the six flaws such as stinginess. Understanding the benefits of wholesome effects, seeking wholesome causes. In causes and effects, knowing what is perverted and what is not, not clinging to purity, etc. Understanding the obstacles to wholesome dharmas, etc., and being able to quickly abandon them. This is the fourth and fifth points. According to Master Yuan, this third point divides the understanding of the perverted and non-perverted aspects of wholesome causes and effects into two points, which are two of the seven perversions. Knowing what is right and wrong is a perversion. The word 'also' is divided into five places. The phrase 'These Bodhisattvas are able to achieve wholesome results' below is used to explain the previous five places, but the current understanding is not like this. The final paragraph below 'These Bodhisattvas' says 'Understanding the obstacles to gathering wholesome dharmas, and being able to quickly abandon them for the sake of gathering wholesome dharmas.' Which previous passage does this explain? If it explains the previous fifth point, 'Understanding the obstacles to gathering wholesome dharmas,' the previous passage only mentions understanding the obstacles, not abandoning them. Now it says abandoning them, wouldn't this contradict the previous fifth point? Now, the passage below 'These Bodhisattvas' is taken as the fifth point, because abandoning obstacles is different from understanding obstacles. Question: If taking abandoning obstacles as the fifth point, what is the difference from the previous understanding of wholesome causes? Answer: Separately understanding wholesome causes, understanding the six perfections (Ṣaṭ Pāramitā) etc., is the cause, but it has not yet removed the obstacles. Now the fifth point is removing the obstacles, so there is a difference. If you think that understanding obstacles and removing obstacles cannot be divided into two points, then understanding perverted and non-perverted should also not be divided into two points. Since you cannot establish your point, my view must be established. What is the difference between understanding perverted and understanding the obstacles to wholesome dharmas? Answer: Perverted refers to the four perversions; obstacles refer to the six flaws. So there is a difference. Question: Why did the previous question about the Three Aggregates of Precepts (Tri-saṃvara) also ask: 'Abiding in the precepts of discipline (Śīla), desiring to follow the precepts of discipline,' etc.? The previous summary of all the precepts of discipline mentioned both dharmas at the same time, namely 'Abiding in the precepts of discipline, well-guarding the precepts of discipline.' Now explaining the precepts of gathering wholesome dharmas, and the precepts of benefiting sentient beings below, does not summarize the second one, but only summarizes 'Abiding in the precepts of gathering wholesome dharmas,' etc. What is the intention? Answer: According to the summarized text, using the previous example to infer the precepts of discipline below, it has already been summarized at the same time, the following two should be known, so it is not said. There are other explanations. Its explanation of the initial arising text in the Prātimokṣa (別解脫律儀).
中。但有住別解脫律儀戒言。無善護別解脫戒言。下結文即雙結。兼有善護之言。其第三解饒益有情戒中。初生起但有住之一言。無第二善修攝善法戒之言。其結文中。即二種俱結。其第二攝善法戒。生起唯有住言。其結文中。云名住攝善法戒速能攝善一切種相。速能攝善一切種相之言者。意即結善修攝善法戒之言也。以理準別解脫戒。即生起及結。具足有二。其攝善饒生。互有準例。攝善具二結無生起。生起但一。饒生即有二生起。有二結。準中問同。故文不足 又釋前門但只二門。謂住律儀。而能善護。此但一義。非有二門也。下饒生攝善。準亦一門。故下解中。生起及結。亦只一種。無勞煩解。
論廣饒有情戒中。云又諸菩薩由十一種相等。乃至於一一相中成熟一切種。十一種行。何者十一相。若勘前略解。饒生十一相釋下文。十一相者。謂諸菩薩于諸有情彼彼事業皆為助伴下。為一 又諸菩薩為諸有情如理宣說謂於樂行惡行等下。是第二 又諸菩薩于其有思諸有情所深知思慧下。是第三 又諸菩薩于遭怖畏諸有情類能為救護下。是第四 又諸菩薩于處衰惱諸有情類能善開解下。明第五 又諸菩薩備資生具隨有來求即皆施與下。是第六 又諸菩薩性好攝受諸有情類如法御眾下。明第七 又諸菩薩于有情心
【現代漢語翻譯】 現代漢語譯本： 關於安住于別解脫律儀戒，經文中說『住』，而沒有說『善護別解脫戒』。最後的總結部分則兩者都總結了，兼有『善護』的說法。在第三個解釋饒益有情戒中，最初生起時只有『住』這一說法，沒有第二個『善修攝善法戒』的說法。但在總結部分，兩種都總結了。關於第二個攝善法戒，生起時只有『住』的說法，總結部分則說『名為安住攝善法戒，迅速能夠攝善一切種相』。『迅速能夠攝善一切種相』這句話的意思，實際上就是總結『善修攝善法戒』的說法。按照道理來衡量別解脫戒，即生起和總結，都具備兩種說法。而攝善和饒益有情，互相有準則和例子。攝善具備兩種總結，但沒有生起。生起只有一種說法。饒益有情則有兩種生起，有兩種總結。按照《中問經》的說法，這裡是相同的，所以經文有所不足。另外，解釋前面的部分，只有兩個方面，即安住律儀，並且能夠善於守護。這只是一種意義，不是有兩個方面。後面的饒益有情和攝善法戒，準此也只有一種意義。所以在後面的解釋中，生起和總結，也只有一種，不需要過多解釋。
關於廣饒益有情戒，經文中說『又諸菩薩由十一種相等，乃至於一一相中成熟一切種』。這十一種行相是什麼？如果考察前面的簡略解釋，饒益有情的十一種行相解釋如下：十一種行相是：諸菩薩對於諸有情，在他們各自的事業中都成為助伴，這是第一種。又諸菩薩為諸有情如理宣說，即對於樂行惡行等，這是第二種。又諸菩薩對於有思考能力的諸有情，能夠深刻地瞭解他們的思考和智慧，這是第三種。又諸菩薩對於遭遇怖畏的諸有情，能夠成為救護，這是第四種。又諸菩薩對於處於衰惱的諸有情，能夠善於開導和解脫，這是第五種。又諸菩薩具備資生用具，隨有來求，都施與他們，這是第六種。又諸菩薩天性喜歡攝受諸有情，如法地管理大眾，這是第七種。又諸菩薩對於有情的心……
【English Translation】 English version: Regarding abiding in the Pratimoksha (individual liberation) precepts, the text says 'abiding,' but does not say 'well-guarding the Pratimoksha precepts.' The final summary includes both, with the addition of 'well-guarding.' In the third explanation of benefiting sentient beings, at the initial arising, there is only the saying of 'abiding,' without the second saying of 'well-cultivating and gathering wholesome dharmas.' However, in the summary, both are summarized. Regarding the second gathering of wholesome dharmas, there is only the saying of 'abiding' at the arising, and the summary says 'named abiding and gathering wholesome dharmas, quickly able to gather wholesome all aspects.' The meaning of 'quickly able to gather wholesome all aspects' is actually summarizing the saying of 'well-cultivating and gathering wholesome dharmas.' According to reason, measuring the Pratimoksha precepts, both arising and summary, possess two sayings. And gathering wholesome and benefiting beings have mutual principles and examples. Gathering wholesome possesses two summaries, but no arising. Arising has only one saying. Benefiting beings has two arisings and two summaries. According to the Madhyamika-vrtti (Middle Treatise), they are the same here, so the text is somewhat insufficient. Furthermore, explaining the preceding part, there are only two aspects, namely abiding in the precepts and being able to guard them well. This is only one meaning, not two aspects. The subsequent benefiting beings and gathering wholesome dharmas, according to this, also have only one meaning. Therefore, in the subsequent explanations, both arising and summary have only one kind, and there is no need for excessive explanation.
Regarding the extensive benefiting sentient beings precepts, the text says 'Moreover, Bodhisattvas, through eleven aspects, and even in each aspect, mature all kinds.' What are these eleven aspects? If we examine the preceding brief explanation, the eleven aspects of benefiting sentient beings are explained as follows: The eleven aspects are: Bodhisattvas, for all sentient beings, in their respective activities, all become helpers, this is the first. Moreover, Bodhisattvas, for all sentient beings, speak according to the Dharma (law), that is, regarding joyful conduct, evil conduct, etc., this is the second. Moreover, Bodhisattvas, for sentient beings who have the capacity to think, are able to deeply understand their thoughts and wisdom, this is the third. Moreover, Bodhisattvas, for sentient beings who encounter fear, are able to become protectors, this is the fourth. Moreover, Bodhisattvas, for sentient beings who are in decline and distress, are able to skillfully guide and liberate them, this is the fifth. Moreover, Bodhisattvas possess the necessities of life, and give them to whoever comes seeking, this is the sixth. Moreover, Bodhisattvas are naturally fond of gathering sentient beings, and manage the assembly according to the Dharma, this is the seventh. Moreover, Bodhisattvas, for the minds of sentient beings...
性好隨轉隨心轉時下。明第八 又諸菩薩性好讚揚真實功德令他歡喜下。明第九 又諸菩薩性好悲愍以調伏法調伏有情下。是第十 又諸菩薩為欲饒益諸有情故現神通力下。明第十一 此十一相準上略解十一相配之。又依下四十三卷靜慮中。與此同雖助伴為二。仍合是第一。若分為二。即十二相也。故知合助伴為一。若依舊地持。自有一二乃至十一數。前略中亦爾。前解略中。已會二論不同所以。今此中依舊地持。十一者。謂諸菩薩于諸有情彼彼事業皆為助伴是下。是一 于諸救苦亦為助伴下。第二。即於前言第一中。分出第二。即合前第四第五。共為第五一相。地持前略解中。已有如此開合不同。其廣解與略文同。今若準下第四十一卷。即事業助伴救苦為二門。又前言第三之中。解報恩中。云如於事業如是于苦如理說等。即分事業救苦為二。此何意也。義曰今準前略十一相義。即事業救苦合為一。以助伴義等故。若所為助伴。一是事業。一是救苦。二義別故。所以後四十一。及報恩中開為二。何以得知。即報恩中解云。于如理說于方便說如理說。前言十一相。第二相方便說。是何。第三是報恩方便說。合當第三報恩中。何處有方便說義。今解第二如理說中。有云。或複方便善巧宣說。如於樂行等。即是方便說。此若
十相明義。即如理方便。亦說合第二。若說雖同如理方便。二義別故。故此中分為二 問曰若爾何以故。此報恩中解。不牒報恩來有何義也。義曰此解報恩。報恩具前後十相故。更不別標報恩相也。若方便說。救苦。各為一。前略中。應十二相。以助伴中分為二故。有義此助伴為二。若爾何故略有十一又字。義曰其第四第五又字。合為第五。其第一又字中。分助伴為二。即此廣文中。須準勘知。義曰此以古說。其實論梵本。無一二三四等標名。翻譯家自置。前第一義為正。若依遠師。前二是同事。次一愛語。次四佈施。后四利行。今則不然。初一同事。次一愛語。次五佈施。次四利行。以二文違如前引。又同事中。有樂苦同事。初樂后苦。依文尋之。
論解第二相中。云又諸菩薩為諸有情如理宣說謂於樂行惡行有情為欲令斷諸惡行故以相應文句助伴隨順清亮有用相稱應順常委分資糧法而為宣說等。相應者。即與理相應。文謂文字。句謂依文生句。助伴者。謂即文句中義也。隨順者。順無漏道也。清亮者。和雅也。有用者。能斷惡也。相稱者。即順病說法也。應順常委者。順常委修也。分資糧法者。即菩提分。不餘分資糧法也。此意即稱理之文句義。和雅之聲。順無漏道。是順菩提之分法。為樂行惡行眾生說之。
【現代漢語翻譯】 現代漢語譯本： 十相明義，即如理方便（符合真理的方便法門），也可說是與第二相合。如果說雖然與如理方便相同，但二者意義有別，因此在這裡分為兩個方面來解釋。問：如果這樣，為什麼在此《報恩經》的解釋中，不引用《報恩經》的原文呢？答：因為此處的解釋涵蓋了《報恩經》的前後十相，所以不再單獨標出《報恩經》的相。如果將方便說和救苦各作為一相，那麼在前面的簡略版本中，應該有十二相，因為在助伴中分爲了兩個方面。有一種觀點認為，這個助伴分為兩個方面。如果這樣，為什麼簡略版本中又有十一相呢？答：因為第四和第五的『又』字合併爲第五相，而第一個『又』字中，將助伴分為兩個方面。這些都需要在詳細的文字中仔細考察。我認為這是古老的說法。實際上，從梵文原本來看，並沒有一二三四這樣的標號，而是翻譯家自己新增的。第一個義理最為重要。如果按照慧遠法師的觀點，前兩個是同事，接下來是愛語，然後是四佈施，最後是四利行。但現在不是這樣，第一個是同事，第二個是愛語，接下來是五佈施，最後是四利行。這與之前的文獻相悖。此外，在同事中，有樂苦同事，先樂后苦，可以按照文字來尋找。 《論》中解釋第二相時說：『又諸菩薩為諸有情如理宣說，謂於樂行惡行有情，為欲令斷諸惡行故，以相應文句助伴隨順清亮有用相稱應順常委分資糧法而為宣說等。』相應者，即與理相應。文謂文字，句謂依文生句。助伴者，謂即文句中義也。隨順者，順無漏道也。清亮者，和雅也。有用者，能斷惡也。相稱者，即順病說法也。應順常委者，順常委修也。分資糧法者，即菩提分，不餘分資糧法也。此意即稱理之文句義，和雅之聲，順無漏道，是順菩提之分法，為樂行惡行眾生說之。
【English Translation】 English version: The meaning of the Ten Aspects is none other than skillful means that accord with principle (如理方便). It can also be said to align with the second aspect. Although it may seem the same as skillful means that accord with principle, the two have different meanings, hence they are explained here as two separate aspects. Question: If that's the case, why doesn't this explanation in the Baoen Jing (報恩經, Sutra of Repaying Kindness) cite the original text of the Baoen Jing? Answer: Because this explanation encompasses the preceding and subsequent ten aspects of the Baoen Jing, there's no need to separately highlight the aspects of the Baoen Jing. If skillful speech and relieving suffering are each considered as one aspect, then in the preceding abbreviated version, there should be twelve aspects, because the assisting companions are divided into two aspects. One view holds that these assisting companions are divided into two aspects. If that's the case, why does the abbreviated version have eleven aspects? Answer: Because the 'also' (又) in the fourth and fifth aspects are combined into the fifth aspect, while in the first 'also', the assisting companions are divided into two aspects. These need to be carefully examined in the detailed text. I believe this is an ancient saying. In reality, looking at the original Sanskrit text, there are no labels like one, two, three, four, etc.; these were added by the translators themselves. The first meaning is the most important. According to Master Huiyuan's (慧遠) view, the first two are shared activities, followed by loving speech, then the four giving, and finally the four beneficial actions. But it's not like that now. The first is shared activities, the second is loving speech, then the five giving, and finally the four beneficial actions. This contradicts the previous literature. Furthermore, within shared activities, there are shared joy and shared suffering; first joy, then suffering, which can be found by examining the text. The Treatise explains the second aspect by saying: 'Furthermore, all Bodhisattvas, for all sentient beings, expound the Dharma in accordance with principle, that is, for sentient beings who engage in joyful actions and evil actions, in order to cause them to cease all evil actions, they expound with corresponding words, phrases, assisting companions, compliant, clear, useful, matching, conforming, constant, and distributing resources of Dharma, etc.' 'Corresponding' means corresponding with principle. 'Words' refers to written words, 'phrases' refers to phrases generated from the words. 'Assisting companions' refers to the meaning within the words and phrases. 'Compliant' means compliant with the un-leaking path (無漏道). 'Clear' means harmonious. 'Useful' means capable of cutting off evil. 'Matching' means speaking the Dharma in accordance with the illness. 'Conforming to constant' means conforming to constant practice. 'Distributing resources of Dharma' means the factors of enlightenment (菩提分), not other factors of resources of Dharma. This means that the words and phrases are in accordance with principle, the sound is harmonious, compliant with the un-leaking path, and is the Dharma of the factors of enlightenment, spoken for sentient beings who engage in joyful actions and evil actions.
是此中意也。
第四十一卷 初持瑜伽處戒品第十之二
論云是染非染耎中上品者。以犯罪時有品階降故。云耎中上也。
論解第五他持諸寶來施。不受中不犯。云或復知彼于施迷亂或知施主隨舍隨受由是因緣定當貧匱者。迷亂者。謂彼不欲施。但由迷亂錯行施等。隨舍隨受者。謂施主多樂施得財。即施者福即受。施主定當貧匱。由是因緣不受無犯。以下說云此文錯。前鈔前明四重戒。就下明輕戒中。有四十三。地持有四十三。其增者。謂若依四十三判。前三十二。明攝善法戒。后之十一。明攝有情戒。就攝善法戒中。初七施戒。次六尸羅。次四忍。次三精進。次三定。后八慧。今若依四十四戒。
論解菩薩不應。于菩薩藏未精研究于菩薩藏一切棄捨于聲聞藏一向修學。是犯。何故不云若於菩薩藏。已精研究。方學聲聞藏。非是違犯也。答曰以菩薩但有日分三時學。未有于菩薩藏。已精研究。舍大學小乘故。于次下戒。一時總開無犯。日分三時。二分修佛語。一分學外論。則小乘與外論。下開中義等也。
論解菩薩應。于異道論研求善巧非如辛藥而習近之者。此外論狀同辛藥。應厭背之不可近也。是此中意。
論云若諸菩薩若聞甚深最甚深處心不信解爾時應強信受等。乃至然
【現代漢語翻譯】 現代漢語譯本：這就是其中的含義。
第四十一卷 初持瑜伽處戒品第十之二
論中說的是染污與非染污，下品、中品、上品的情況。因為在犯罪的時候，會有品階的降低，所以說是下品、中品、上品。
論中解釋說，第五種情況是其他人拿著各種寶物來佈施，菩薩不接受，這不算犯戒。論中說：『或者知道那個人在佈施的時候神志不清，或者知道施主佈施之後又後悔想要索回，因為這些原因，（菩薩）確定他會因此而貧困。』神志不清，指的是那個人本不想佈施，只是因為迷亂而錯誤地進行了佈施等行為。『佈施之後又後悔想要索回』，指的是施主很喜歡佈施，得到財富后就佈施，佈施者的福報立刻就實現了。施主一定會因此而貧困。因為這些原因，不接受佈施不算犯戒。下面說『這段文字有錯誤』。前面的鈔本中明確說明了四重戒。下面說明輕戒中，有四十三條。地持也有四十三條。增加的部分是：如果按照四十三條來判斷，前三十二條說明的是攝善法戒，後面的十一條說明的是攝有情戒。在攝善法戒中，最初的七條是施戒，接著的六條是尸羅（持戒），接著的四條是忍（忍辱），接著的三條是精進，接著的三條是禪定，最後的八條是智慧。現在如果按照四十四條戒律。
論中解釋說，菩薩不應該在沒有精深研究菩薩藏的情況下，就完全拋棄菩薩藏，而只是一味地修學聲聞藏，這是犯戒的。為什麼不說『如果已經精深研究了菩薩藏，才去學習聲聞藏，就不算違犯』呢？回答是，因為菩薩只有白天三個時段學習。還沒有出現過對菩薩藏已經精深研究，卻捨棄大的而學習小的（小乘）的情況。在接下來的戒律中，一次性全部開許不算犯戒。白天三個時段，兩個時段修習佛語，一個時段學習外道理論。那麼，小乘和外道理論，在下面的開許中，意義是相同的。
論中解釋說，菩薩應該對外道理論進行研究，善於運用，但不要像對待辛辣的藥物一樣去親近它。這外道理論就像辛辣的藥物一樣，應該厭惡它，不可以親近。這就是其中的含義。
論中說，如果各位菩薩聽到非常深奧、極其深奧的地方，心裡不相信、不理解，這個時候應該勉強自己相信接受等等，乃至……
【English Translation】 English version: This is the meaning within it.
Volume 41, Chapter 10.2: The Preliminary Practice of Yoga: Precepts
The commentary says, regarding defiled and undefiled, lower, middle, and upper grades: Because when committing an offense, there is a degradation of grade, hence the terms lower, middle, and upper.
The commentary explains that the fifth case is when others bring various treasures to offer as alms, and the Bodhisattva does not accept them, this is not a violation. The commentary says: 'Or if one knows that the person is confused when giving alms, or knows that the donor regrets giving and wants to take it back, because of these reasons, (the Bodhisattva) is certain that he will become impoverished.' 'Confused' refers to someone who did not originally want to give alms, but mistakenly performed the act of giving due to confusion. 'Regrets giving and wants to take it back' refers to a donor who enjoys giving alms, and upon obtaining wealth, gives it away, and the giver's merit is immediately realized. The donor will certainly become impoverished because of this. Because of these reasons, not accepting alms is not a violation. It is said below that 'this passage is incorrect'. The previous notes clearly stated the four root precepts. Below, it explains that among the minor precepts, there are forty-three. The Bodhisattvabhumi also has forty-three. The added parts are: If judged according to the forty-three, the first thirty-two explain the precepts of gathering good dharmas (samgraha-dharma), and the last eleven explain the precepts of benefiting sentient beings (sattvartha-kriya). Among the precepts of gathering good dharmas, the first seven are precepts of giving, followed by six of sila (moral discipline), followed by four of patience, followed by three of diligence, followed by three of dhyana (meditation), and the last eight of wisdom. Now, if according to the forty-four precepts.
The commentary explains that a Bodhisattva should not, without having deeply studied the Bodhisattva-pitaka (Bodhisattva Treasury), completely abandon the Bodhisattva-pitaka and only study the Sravaka-pitaka (Hearer Treasury). This is a violation. Why not say, 'If one has already deeply studied the Bodhisattva-pitaka, and then studies the Sravaka-pitaka, it is not a violation'? The answer is that because Bodhisattvas only have three periods of the day for study. There has not yet been a case of someone who has deeply studied the Bodhisattva-pitaka but abandons the greater and studies the lesser (Hinayana). In the following precepts, all are permitted at once and are not violations. During the three periods of the day, two periods are for studying the Buddha's teachings, and one period is for studying non-Buddhist theories. So, the meaning of the permission for Hinayana and non-Buddhist theories below is the same.
The commentary explains that a Bodhisattva should research and be skilled in non-Buddhist theories, but should not approach them like one approaches pungent medicine. These non-Buddhist theories are like pungent medicine, and should be detested and not approached. This is the meaning within it.
The commentary says, if those Bodhisattvas hear of very profound, extremely profound places, and their minds do not believe or understand, at this time they should force themselves to believe and accept, etc., and so on...
不誹謗者。此中言。菩薩名信佛語。應自強信。自知無慧眼。于如來所說。不應生謗。但知自無知。不應誹謗。推佛能知等。是此中意也。
論解饒益有情十一種戒中。若準前卷十一相。無問廣略。已如前辨。今此中。但是彼十一相。初者謂於事業同助伴。第二于苦為助伴。此中不說第六虎狼師子等畏。若依前卷。無問廣略。助伴合為第一。第五明救師子等畏。有二解。一取如舊地持。標十一相。一二等名。二解如此論略中解十一相。為十一也。會此不同者。以與樂救苦事別。所以此間開二。前卷以同爲助伴故說合。此中以開助伴為二故。不說師子等畏。又即與生失財相似不論。彼卷約合助伴故。所以別論師子等畏。又下四十三。與前略十一相同。雖開助伴為二義。亦是第一。若為二者。即十二相。非十一相 問曰何故前三十二略戒中。不論十一相。此中以十一相屬之也。義曰前三十二略戒中。以六波羅蜜別攝之。故不以十一相屬。今此十一相。一一相具六度故。不同前三十二略戒。三十二略戒義狹。此中義寬。
論云無無餘犯者。無餘者。謂波羅夷。無有餘故。以罪是極故。此聲聞戒。若菩薩戒。無此無餘犯罪也。
第四十二卷 初持瑜伽處戒品第十之三
論解遂求戒中。此戒有八種者
【現代漢語翻譯】 現代漢語譯本 『不誹謗者』。這裡說的是，菩薩被稱為『信佛語』。應當努力相信佛語。即使自己知道沒有智慧之眼，對於如來所說，也不應該產生誹謗。只是知道自己沒有智慧，不應該誹謗，而應該推想佛能夠知曉等等，這是此處的含義。
在解釋饒益有情十一種戒時，如果按照前卷的十一種相，無論廣略，都已經像前面辨析的那樣。現在這裡，只是那十一種相。第一種是指在事業上做同伴和助手，第二種是指在困苦時做助手。這裡沒有說第六種虎狼獅子等畏懼。如果按照前卷，無論廣略，做助手可以合併爲第一種。第五種說明救助獅子等畏懼。有兩種解釋，一種是像舊《地持論》那樣，標出十一種相，並標明一二等的名稱。另一種解釋是像此論的簡略解釋那樣，將十一種相作為十一種。會通這種不同之處在於，因為給予快樂和救助困苦是不同的事情，所以這裡分開為兩種。前卷因為同爲做助手，所以合併來說。這裡因為分開做助手為兩種，所以不說獅子等畏懼。又與喪失生命和財產相似，所以不論。前卷是約合併做助手來說的，所以特別論述獅子等畏懼。又下面的第四十三條，與前面的簡略十一種相同。雖然分開做助手為兩種含義，也還是第一種。如果分為兩種，就是十二種相，而不是十一種相。問：為什麼前面的三十二條簡略戒中，沒有論述十一種相，而這裡用十一種相來歸屬呢？答：因為前面的三十二條簡略戒中，用六波羅蜜（Six Perfections）分別攝取了它們，所以不用十一種相來歸屬。現在這十一種相，每一種相都具備六度（Six Perfections），所以不同於前面的三十二條簡略戒。三十二條簡略戒的含義狹窄，這裡含義寬廣。
論中說『無無餘犯者』，『無餘』指的是波羅夷（Pārājika，斷頭罪），沒有剩餘的，因為罪是最嚴重的。這是聲聞戒（Śrāvakayāna vows）。如果是菩薩戒（Bodhisattva vows），就沒有這種無餘犯罪的情況。
第四十二卷 初持瑜伽處戒品第十之三
論中解釋『遂求戒中』，說此戒有八種。
【English Translation】 English version 'Those who do not slander'. Here it says that a Bodhisattva is called 'one who believes in the Buddha's words'. One should strive to believe. Even if one knows that one does not have the eye of wisdom, one should not slander what the Tathagata (如來) has said. One should simply know that one lacks wisdom and should not slander, but should infer that the Buddha is able to know, etc. This is the meaning here.
In explaining the eleven precepts of benefiting sentient beings, if according to the eleven aspects in the previous chapter, whether broad or concise, it has already been discussed as before. Now here, it is only those eleven aspects. The first refers to being a companion and helper in business, and the second refers to being a helper in times of distress. Here, the sixth fear of tigers, wolves, lions, etc., is not mentioned. If according to the previous chapter, whether broad or concise, being a helper can be combined as the first. The fifth explains rescuing from the fear of lions, etc. There are two explanations: one is like the old Bodhisattvabhumi (地持論), marking out the eleven aspects and indicating the names of the first, second, etc. The other explanation is like the concise explanation in this treatise, treating the eleven aspects as eleven. The reconciliation of this difference lies in the fact that giving happiness and rescuing from suffering are different matters, so here they are separated into two. The previous chapter combined them because they are both being a helper. Here, because being a helper is separated into two, the fear of lions, etc., is not mentioned. Also, it is not discussed because it is similar to the loss of life and property. The previous chapter discussed it in terms of combining being a helper, so it specifically discussed the fear of lions, etc. Also, the forty-third item below is the same as the previous concise eleven. Although separating being a helper into two meanings, it is still the first. If it is divided into two, it is twelve aspects, not eleven aspects. Question: Why were the eleven aspects not discussed in the previous thirty-two concise precepts, but here the eleven aspects are used to categorize them? Answer: Because the previous thirty-two concise precepts separately incorporate them with the Six Perfections (六波羅蜜), the eleven aspects are not used to categorize them. Now, each of these eleven aspects possesses the Six Perfections, so it is different from the previous thirty-two concise precepts. The meaning of the thirty-two concise precepts is narrow, while the meaning here is broad.
The treatise says 'without any remaining offenses'. 'Remaining' refers to Pārājika (波羅夷, defeat), without remainder, because the offense is the most serious. This is the Śrāvakayāna vows (聲聞戒). If it is the Bodhisattva vows (菩薩戒), there is no such case of committing an offense without remainder.
Volume 42, Chapter 10, Section 3 of the Initial Holding of the Yogācārabhūmi-śāstra (瑜伽處戒品)
The treatise explains 'in seeking precepts', saying that this precept has eight types.
。謂斷命一。不與取二。欲邪行三。即身三行虛妄。四離間。五粗惡。六綺語。七即口四過也。以上合七並以手塊等加害。為第八 問曰此中何故不論意三業也。義曰若取意三。參身口七即為十。若言十者。不成增數門。是以不取。前一切種門。有六種七種后二世樂有九門。今此遂求。乘上來合增為八故。不取后意三以成十種也。又前七所發身口。不離后三能發。能發身口。必由后三故不論也 若爾豈無別起后三種。義曰雖有隱不說。攝在能發前七中。故不說也。
論二世樂中有九種者。即遮止。開許。攝受。調伏。為四。不取身口二業也。及五度。不論戒度。此九即戒度故也。
論清凈戒中十種相。如地持。此中第二。彼開為二。太沉為一。太舉為一。攝此第六軌則。第七凈命為一。其實軌則凈命。義別。不可為一。太沉太舉義等。不可為二。彼之謬也。此第二中太舉戒。言非處者。謂持戒太過。遂持非處。可持之處名處。過此可持不可持處。為非處。若太舉過。此至非處。可生悔愧也。第四中。五支不放逸者。謂前卷。說五不放逸。謂三世及先於后時。乃至俱行不放逸。如前說。
論云唯有爾所菩薩凈戒者。謂前九乃至清凈戒 唯有爾所凈戒勝利者。謂清凈后。解此尸羅藏。得大菩提。獲五勝
【現代漢語翻譯】 現代漢語譯本：所謂斷命（殺生）是第一種。不予取（偷盜）是第二種。欲邪行（不正當的性行為）是第三種。這對應于身體的三種惡行。虛妄語（說謊）是第四種，離間語（挑撥離間）是第五種，粗惡語（惡語傷人）是第六種，綺語（花言巧語）是第七種。這對應于口頭的四種過失。以上七種，再加上用手或棍棒等進行傷害，是第八種。 問：為什麼這裡不討論意業的三種惡行呢？ 答：如果加上意業的三種惡行，連同身口七種，就成了十種。如果說是十種，就不能構成增數門。因此不取意業。前面的一切種門，有六種、七種，後面的二世樂有九種門。現在這裡遂求，乘以上來合計增加為八種，所以不取後面的意業三種，以構成十種。而且，前面的七種所引發的身口行為，離不開後面的三種（貪嗔癡）的能引發作用。能引發身口行為，必定由於後面的三種，所以不討論意業。 問：如果這樣，難道沒有單獨生起的后三種（意業）嗎？ 答：雖然有，但隱而不說，包含在能引發前七種（身口業）之中，所以不說了。 關於二世樂中有九種，指的是遮止、開許、攝受、調伏這四種，不包括身口二業。以及五度（佈施、持戒、忍辱、精進、禪定），不包括戒度，因為這九種本身就屬於戒度。 關於清凈戒中的十種相，如《瑜伽師地論·本地分·菩薩地·持戒品》所說。這裡（指《菩薩地持經》）的第二種，彼論（指《瑜伽師地論》）分為兩種：太沉為一種，太舉為一種。這裡將第六種軌則和第七種凈命合為一種。實際上，軌則和凈命的意義不同，不可合為一種。太沉和太舉的意義相同，不可分為兩種。那是他們的錯誤。這裡的第二種中的太舉戒，說『非處』，指的是持戒太過，以至於持了不該持的地方。可以持戒的地方叫做『處』，超過這個可持和不可持的地方，叫做『非處』。如果太舉太過，到了非處，就會產生後悔和慚愧。 第四種中，五支不放逸，指的是前面卷中說的五種不放逸，即三世以及先於后時，乃至俱行不放逸，如前面所說。 關於說『只有這麼多菩薩凈戒』，指的是前面的九種乃至清凈戒。 關於說『只有這麼多凈戒勝利』，指的是清凈戒之後，理解這個戒律寶藏，就能獲得大菩提，獲得五種殊勝。
【English Translation】 English version: What is called 'severing life' (killing) is the first. 'Not giving what is not given' (stealing) is the second. 'Wrongful sexual conduct' is the third. These correspond to the three evil deeds of the body. 'False speech' (lying) is the fourth, 'divisive speech' (sowing discord) is the fifth, 'harsh speech' (abusive language) is the sixth, 'frivolous speech' (idle chatter) is the seventh. These correspond to the four faults of speech. The above seven, together with harming with hands or sticks, etc., is the eighth. Question: Why are the three evil deeds of intention not discussed here? Answer: If the three evil deeds of intention are added, together with the seven of body and speech, it becomes ten. If it is said to be ten, it cannot form the category of increasing numbers. Therefore, intention is not included. In the previous 'all kinds' category, there are six kinds, seven kinds, and the later 'two-world happiness' has nine categories. Now, here it is sought, adding up to a total of eight, so the later three of intention are not included to make up ten. Moreover, the body and speech actions caused by the previous seven cannot be separated from the enabling function of the later three (greed, hatred, delusion). The ability to cause body and speech actions must be due to the later three, so intention is not discussed. Question: If so, are there no separately arising later three (of intention)? Answer: Although there are, they are hidden and not spoken of, included in the enabling of the previous seven (of body and speech), so they are not mentioned. Regarding the nine kinds in 'two-world happiness', it refers to the four of prohibition, permission, acceptance, and taming, not including the two actions of body and speech. And the five perfections (dāna (generosity), śīla (discipline), kṣānti (patience), vīrya (effort), dhyāna (meditation)), not including the perfection of discipline, because these nine themselves belong to the perfection of discipline. Regarding the ten aspects in pure discipline, as stated in the Yogācārabhūmi-śāstra, Bodhisattvabhūmi, Śīla-paṭala. Here (referring to the Bodhisattvabhūmi-sūtra), the second is divided into two in that treatise (referring to the Yogācārabhūmi-śāstra): 'too lax' is one, 'too strict' is one. Here, the sixth 'rules' and the seventh 'pure livelihood' are combined into one. In reality, the meanings of 'rules' and 'pure livelihood' are different and cannot be combined into one. The meanings of 'too lax' and 'too strict' are the same and cannot be divided into two. That is their mistake. In the second here, the 'too strict' precept, saying 'non-place', refers to holding precepts too strictly, to the point of holding what should not be held. The place where precepts can be held is called 'place', exceeding this place of what can and cannot be held is called 'non-place'. If it is too strict, reaching the non-place, regret and shame will arise. In the fourth, the five branches of non-negligence, refers to the five non-negligences mentioned in the previous chapter, namely the three times and before and after, and even simultaneous non-negligence, as mentioned earlier. Regarding saying 'there are only so many Bodhisattva pure precepts', it refers to the previous nine up to the pure precepts. Regarding saying 'there are only so many victories of pure precepts', it refers to after pure precepts, understanding this treasure of precepts, one can attain great Bodhi and obtain five superiorities.
利等 唯有爾所凈戒所作者。謂次前明三所作事。謂安熟法利生等。
忍品
此中廣明次第等。可知。
論自性忍中。遍於一切皆能堪忍普於一切皆能堪忍者。謂豎通三界。名遍忍。橫闊四生。是普忍。又總通有情。是遍忍。忍通怨親。是普忍。如是無量分別 由無染心純悲愍故者。依地持。無染心即無貪。以忍依無貪及悲心堪忍。今無染心。染心即貪亦得。又即瞋亦得。
論解五相中。第三無常相。云諸有有情若生若長者。此二得別。義曰生謂化生。頓增大故。長謂餘三生。漸增長故。
論解怨害忍八苦中。第一依止處苦者。依謂四依。即下糞草衣。常乞食。冢間樹下座。病緣。舊醫藥等是也。
論解世法苦。略有九種相者。此中前四。世八法之四法也。即違緣合故苦。后五。愛法離故生苦。世八法者。初二是身。法財榮潤己為利。遣打縛等名衰。次四口法。當善論之曰稱。得惡而論曰譏。遇善贊之曰譽。遇惡而說曰毀。后二意法。即苦樂可知。此中唯論衰等四。不論利等四者。利等四可欣。非是苦相故。不說壞法壞者。且謂諸欲法性。是壞法。而至壞時名壞法壞。盡法盡者。謂諸欲法體。至盡無時為盡。前壞法由有質。今盡法盡無質。老法老等準知 問云若爾。盡法盡與死
【現代漢語翻譯】 現代漢語譯本 利等，唯有你所持守的清凈戒律才能做到這些，指的是前面所說的三種行為（身、口、意）所做的事情，即安住于成熟之法，利益眾生等等。
忍品
此中廣泛闡明次第等等，可以理解。
論述自性忍中，『遍於一切皆能堪忍，普於一切皆能堪忍者』，指的是豎向貫通三界（欲界、色界、無色界），名為遍忍；橫向涵蓋四生（胎生、卵生、濕生、化生），是為普忍。又總括一切有情眾生，是遍忍；忍耐怨敵和親人，是普忍。像這樣有無量的分別。『由無染心，純粹悲憫的緣故』，依據《地持經》，無染心就是沒有貪慾。因為忍耐依賴於無貪和悲心才能堪忍。現在說無染心，染心就是貪慾，也可以說是嗔恨。
論述解釋五相中，第三是無常相，說『諸有有情若生若長者』，這兩者有所區別。意義是說，『生』指的是化生，因為是突然增大；『長』指的是其餘三種生，因為是逐漸增長。
論述解釋怨害忍的八苦中，第一是依止處苦，『依』指的是四依，即下劣的糞掃衣、草衣，常常乞食，在墳墓間或樹下坐臥，生病時依靠舊的醫藥等等。
論述解釋世法苦，略有九種相，這裡面的前四種，是世間八法（利、衰、毀、譽、稱、譏、苦、樂）中的四種。即違背因緣聚合而產生苦。后五種，是喜愛的法離散而產生苦。世間八法，最初兩種是關於自身的，獲得財富和榮耀使自己富裕是為『利』，遭受打罵捆綁等是為『衰』。其次四種是關於口頭的，恰當的評論稱為『稱』，得到惡評稱為『譏』，遇到好的讚揚稱為『譽』，遇到壞的批評稱為『毀』。最後兩種是關於意念的，即苦和樂，可以理解。這裡只論述『衰』等四種，不討論『利』等四種的原因是，『利』等四種令人欣喜，不是苦的相狀。不說『壞法壞』，是指諸欲的法性，是壞法，而到了壞的時候稱為『壞法壞』。『盡法盡』，是指諸欲的法體，到了窮盡沒有的時候為『盡』。前面的『壞法』因為還有質礙，現在的『盡法盡』沒有質礙。『老法老』等等可以類推得知。問：如果這樣，『盡法盡』與死亡
【English Translation】 English version 『Li deng』 (Benefits, etc.), only what is done by your pure precepts can accomplish these, referring to the three actions (body, speech, and mind) mentioned earlier, namely abiding in the Dharma of maturity, benefiting sentient beings, and so on.
The Chapter on Patience
Here, the sequence and so on are extensively explained, and can be understood.
In the discussion of the nature of patience, 『those who can endure everything universally, those who can endure everything broadly,』 refers to vertically penetrating the three realms (Desire Realm, Form Realm, Formless Realm), which is called universal patience; horizontally encompassing the four types of birth (womb-born, egg-born, moisture-born, transformation-born), which is called broad patience. Furthermore, encompassing all sentient beings is universal patience; enduring enemies and relatives is broad patience. Thus, there are countless distinctions. 『Because of a mind free from defilement, purely out of compassion,』 according to the Bodhisattva-bhumi, a mind free from defilement is without greed. Because patience relies on non-greed and compassion to be able to endure. Now it speaks of a mind free from defilement; a defiled mind is greed, and can also be considered anger.
In the discussion explaining the five characteristics, the third is the characteristic of impermanence, saying 『all sentient beings who are born or grow,』 these two are different. The meaning is that 『born』 refers to transformation-birth, because it increases suddenly; 『grow』 refers to the other three types of birth, because it increases gradually.
In the discussion explaining the eight sufferings of resentment and harm, the first is the suffering of relying on a place of support, 『relying』 refers to the four supports, namely inferior discarded-rag robes, grass robes, constantly begging for food, sitting under trees in cemeteries, relying on old medicine when sick, and so on.
In the discussion explaining the suffering of worldly dharmas, there are roughly nine aspects. The first four here are the four of the eight worldly dharmas (gain, loss, disgrace, fame, praise, ridicule, suffering, happiness). That is, suffering arises from the aggregation of adverse conditions. The latter five, suffering arises from the separation of beloved dharmas. The eight worldly dharmas, the first two are about oneself, gaining wealth and glory to enrich oneself is 『gain,』 suffering beatings and bindings is 『loss.』 The next four are about speech, appropriate comments are called 『praise,』 receiving bad comments is called 『ridicule,』 encountering good praise is called 『fame,』 encountering bad criticism is called 『disgrace.』 The last two are about thought, namely suffering and happiness, which can be understood. Here, only 『loss』 and the other three are discussed, and the reason why 『gain』 and the other three are not discussed is that 『gain』 and the other three are pleasing, not aspects of suffering. Not speaking of 『the destruction of destructible dharmas,』 refers to the nature of desires, which are destructible dharmas, and when it reaches the time of destruction, it is called 『the destruction of destructible dharmas.』 『The exhaustion of exhaustible dharmas,』 refers to the substance of desires, when it reaches the point of exhaustion and non-existence, it is 『exhaustion.』 The previous 『destruction』 still has substance, the current 『exhaustion』 has no substance. 『Aging』 and so on can be inferred. Question: If so, 『the exhaustion of exhaustible dharmas』 and death
法死。壞法壞與病法病。何別。義曰一是外法。一是內法。所以別也。
論云利他處苦謂諸菩薩修十一種利有情事業如前應知者。謂助伴等十一種事。
論解一切種忍中。六種七種總十三種者。何六種。不愛異熟怖故生忍。愍諸有情親善行忍。于無上果起猛利心圓滿忍度而能行忍。出家受法忍。先已串習今安住忍。知法返情忍。故名六種 如論出家忍中。由法受故者。謂為欲受法故忍正行 云何七種。一者不饒益忍。二從一切忍。即安受苦忍也。三一切處忍。四一切時忍。五身忍。六語忍。七意忍。故為七種也。
論此世他世樂忍中。有九種者。于善能忍是第一。次寒熱二。飢渴三。蚊虻四。風日五。蛇蝎六。身劬勞七。心劬勞八。生老等九 自身現法樂下。總解上忍功能。
論解清凈忍有十種。如地持一二等乃至有十數。謂不返報忍。意不憤忍。無現前相續怨嫌忍。一饒益非一度饒益捨生而不益忍。自往謝怨忍。他謝便受忍。不堪之事成上慚愧忍。恭敬大師忍。哀愍眾生忍。斷得一切忍。如論準配之。
精進品
此中廣明。
論解攝善法精進中。云一切分別種種分別者。如對法種種分別。是十散動一切分別。即散動。次前解之。
論解一切種精進中。有六種無動
【現代漢語翻譯】 現代漢語譯本：法死：指對法的執著消亡。壞法壞與病法病：『壞法』的『壞』和『病法』的『病』有什麼區別？義曰：一個是外在的法，一個是內在的法，所以有所區別。
論云：利益他人，忍受痛苦，指的是諸菩薩修習十一種利益有情的事業，如前文所說應該知曉的，指的是助伴等十一種事。
論中解釋一切種忍，六種和七種總共十三種。哪六種？不愛異熟（不喜歡的果報）怖故生忍（因為恐懼而產生的忍耐），愍諸有情（憐憫一切有情）親善行忍（親切友善的行為忍耐），于無上果（對於無上菩提之果）起猛利心圓滿忍（生起猛烈之心，圓滿忍耐），度而能行忍（度化眾生而能實行的忍耐），出家受法忍（出家接受佛法的忍耐），先已串習今安住忍（先前已經串習，現在安住于忍耐），知法返情忍（明白佛法，返回情感的忍耐），所以名為六種。如論中出家忍中，由法受故：指的是爲了想要接受佛法，所以忍耐正行。云何七種？一者不饒益忍（對於不利益的忍耐），二從一切忍（從一切處所生的忍耐），即安受苦忍也（也就是安然接受痛苦的忍耐）。三一切處忍（在一切處所的忍耐），四一切時忍（在一切時間的忍耐），五身忍（身體上的忍耐），六語忍（言語上的忍耐），七意忍（意念上的忍耐），所以是七種。
論此世他世樂忍中，有九種：對於善事能夠忍耐是第一。其次是寒熱二，飢渴三，蚊虻（蚊子和牛虻）四，風日五，蛇蝎六，身體勞累七，內心勞累八，生老等九。自身現法樂下，總的解釋了上面忍耐的功能。
論解釋清凈忍有十種，如《地持經》一二等乃至有十數，指的是不返報忍（不報復的忍耐），意不憤忍（心中不憤恨的忍耐），無現前相續怨嫌忍（沒有當下和持續的怨恨嫌隙的忍耐），一饒益非一度饒益捨生而不益忍（一次饒益，不是多次饒益，捨棄生命而不利益的忍耐），自往謝怨忍（自己前去道歉的忍耐），他謝便受忍（他人道歉便接受的忍耐），不堪之事成上慚愧忍（對於不堪的事情產生慚愧的忍耐），恭敬大師忍（恭敬大師的忍耐），哀愍眾生忍（哀憐眾生的忍耐），斷得一切忍（斷除一切所得的忍耐）。如論中準此來配合。
精進品
此中廣明。
論解釋攝善法精進中，云一切分別種種分別：如《對法論》中種種分別，是十散動，一切分別，即是散動。其次是前面的解釋。
論解釋一切種精進中，有六種無動
【English Translation】 English version: 'Dharma death' refers to the cessation of attachment to the Dharma. What is the difference between the 'destruction' of 'destructive Dharma' and the 'illness' of 'sick Dharma'? The meaning is: one is external Dharma, and the other is internal Dharma, so there is a difference.
The treatise says: benefiting others and enduring suffering refers to the Bodhisattvas cultivating the eleven kinds of activities that benefit sentient beings, as it should be known from the previous text, referring to the eleven kinds of things such as assistants.
In the discussion explaining all kinds of forbearance, there are six kinds and seven kinds, totaling thirteen kinds. What are the six kinds? Forbearance arising from fear of unpleasant Vipaka (unpleasant consequences), forbearance of compassionate and kind actions towards all sentient beings, forbearance of generating intense determination for the supreme fruit (Anuttara-samyak-sambodhi), forbearance of being able to practice while delivering sentient beings, forbearance of renouncing home and receiving the Dharma, forbearance of abiding in forbearance now after having practiced it before, forbearance of understanding the Dharma and returning emotions, hence the name six kinds. As in the treatise on renunciation forbearance, 'because of receiving the Dharma': it refers to enduring righteous conduct in order to receive the Dharma. What are the seven kinds? First, forbearance of non-benefit, second, forbearance from everything, which is also enduring suffering. Third, forbearance in all places, fourth, forbearance at all times, fifth, physical forbearance, sixth, verbal forbearance, seventh, mental forbearance, hence the seven kinds.
In the treatise on the forbearance of happiness in this life and the next, there are nine kinds: being able to endure good deeds is the first. Next are cold and heat two, hunger and thirst three, mosquitoes and gadflies four, wind and sun five, snakes and scorpions six, physical labor seven, mental labor eight, birth and old age nine. Below 'happiness of oneself in the present Dharma', the functions of the above forbearance are explained in general.
The treatise explains that there are ten kinds of pure forbearance, such as the first and second in the Bodhisattva-bhumi (Stages of a Bodhisattva) Sutra, etc., up to ten numbers, referring to forbearance of non-retaliation, forbearance of not being indignant in mind, forbearance of no present and continuous resentment and suspicion, forbearance of benefiting once, not benefiting many times, sacrificing life without benefiting, forbearance of going to apologize oneself, forbearance of accepting when others apologize, forbearance of feeling ashamed of unbearable things, forbearance of respecting the master, forbearance of compassionating sentient beings, forbearance of cutting off all gains. As in the treatise, match them accordingly.
Chapter on Diligence
This extensively explains.
The treatise explains that in the diligence of gathering good Dharmas, 'all discriminations and various discriminations': such as the various discriminations in the Abhidharma (Buddhist philosophical texts), are the ten distractions, and all discriminations are distractions. Next is the previous explanation.
The treatise explains that in all kinds of diligence, there are six kinds of immovability.
精進中。亦不轉成余性分者。謂菩薩唯觸苦觸不退。亦不退入餘二乘性分故。所以說言有勢有勤等六。屬前六種者。謂有堅有猛。參餘四。有六種也 七種中第三中。云如滅頭然者。然謂生然。言急當如救頭。云背也。
論解清凈精進中。有十種。第二串習精進中。云若諸菩薩非唯成熟始業初業者。始業初業。即初發心。前明五停心觀等是。
第四十三卷 初持瑜伽處靜慮品第十三
論解自性靜慮中。云或奢摩他品或毗缽舍那品者。此云何故言毗缽舍那耶。景師云。沈舉也意取奢摩他。又義云。此中不然。今此中皆有品言。若在定品時。同時中。非無有慧余心心法等。若在觀品時。非無定余心心等。但以隨增說。為定品觀品。據實當時恒定慧等。其句既爾。俱句俱非亦然。
論解十一相中。云彼彼事業與作助伴等。乃至為物現通恐怖引攝者。此中同前解戒中略十一相。以事業助伴能為救苦。合為第一。故下第十與第十一別故。十是調伏。第十一現通。故與略戒十一相同。已如前四十一二卷會之。
論解難行靜慮中。有三難行。第一難行者。謂菩薩已得引發神通極善成就靜慮。應生上界。為利有情故。還生欲界。是為難行。此中意也。
論善士靜慮有五。一者無愛味靜慮者。謂
【現代漢語翻譯】 現代漢語譯本 精進中。也不轉變成其他乘的性質，是指菩薩唯有接觸苦觸才不會退轉，也不會退入聲聞乘和緣覺乘的性質中。所以說有勢、有勤等六種，屬於前六種精進，是指有堅、有猛，加上其餘四種，共有六種。 七種精進中的第三種中，說『如滅頭然』，『然』是指燃燒。意思是緊急應當像救頭一樣。『背也』。
論述解釋清凈精進中有十種。第二串習精進中，說『如果諸菩薩不只是成熟開始修習和最初修習的人』，開始修習和最初修習，就是指初發心。前面所說的五停心觀等就是。
第四十三卷 初持瑜伽處靜慮品第十三
論述解釋自性靜慮中，說『或者奢摩他品，或者毗缽舍那品』。這裡為什麼說是毗缽舍那呢？景師說，是沉思舉起，意在取得奢摩他。又有義說，這裡不是這樣。現在這裡都有『品』這個詞。如果在定品時，同時之中，並非沒有智慧和其他心心所法等。如果在觀品時，並非沒有禪定和其他心心所等。只是隨著增盛而說，分為定品和觀品。實際上當時恒常有定和慧等。既然句子是這樣，那麼俱句俱非也是這樣。
論述解釋十一相中，說『種種事業與作為助伴等，乃至為眾生示現神通，恐怖和引導攝受』。這裡和前面解釋戒律中的略十一相相同，以事業助伴能為救苦，合為第一。所以下面第十和第十一才有所區別。第十是調伏，第十一是示現神通。所以和略戒十一相相同，已經像前面第四十一卷和四十二卷所會合的那樣。
論述解釋難行靜慮中，有三種難行。第一種難行是指菩薩已經得到引發神通，極善成就靜慮，應當生到上界，爲了利益有情眾生，還生到欲界，這就是難行。這就是其中的意思。
論述善士靜慮有五種。第一種是無愛味靜慮，是指
【English Translation】 English version In diligence. Also, it does not transform into the nature of other vehicles, meaning that Bodhisattvas only do not regress when encountering suffering, and they do not regress into the nature of Śrāvakayāna (Voice-hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle). Therefore, it is said that there are six types, such as having strength and diligence, which belong to the first six types of diligence, meaning having firmness and vigor, plus the remaining four, making a total of six types. In the third of the seven types of diligence, it says 'like extinguishing a burning head', 'burning' refers to ignition. It means that urgency should be like saving one's head. 'Back also'.
In the discussion and explanation of pure diligence, there are ten types. In the second, habitual diligence, it says 'If the Bodhisattvas are not only maturing those who are beginning to practice and those who are initially practicing', beginning to practice and initially practicing refers to the initial aspiration. The previously mentioned five stopping-the-mind contemplations, etc., are examples.
Volume 43, Chapter 13: The First Holding of the Yoga Practice, Samatha-vipassanā
In the discussion and explanation of self-nature Samatha-vipassanā, it says 'either the Samatha (calm abiding) aspect or the Vipassanā (insight) aspect'. Why is it called Vipassanā here? Master Jing said that it is contemplative lifting, with the intention of obtaining Samatha. Another meaning says that it is not like this here. Now, here, there is the word 'aspect'. If it is in the Samatha aspect, at the same time, it is not without wisdom and other mental factors. If it is in the Vipassanā aspect, it is not without Samatha and other mental factors. It is just said according to what is increasing, dividing it into the Samatha aspect and the Vipassanā aspect. In reality, at that time, there is always Samatha and wisdom, etc. Since the sentence is like this, then both the affirmative and negative are also like this.
In the discussion and explanation of the eleven aspects, it says 'various activities and acting as helpers, etc., even to showing supernatural powers to beings, terrifying and guiding and gathering them'. Here, it is the same as the previous explanation of the abbreviated eleven aspects in the precepts, with activities and helpers being able to save from suffering, combining them as the first. Therefore, the tenth and eleventh below are different. The tenth is taming, and the eleventh is showing supernatural powers. Therefore, it is the same as the abbreviated eleven aspects of the precepts, which has been combined as in the previous volumes 41 and 42.
In the discussion and explanation of difficult-to-practice Samatha-vipassanā, there are three difficult practices. The first difficult practice refers to a Bodhisattva who has already obtained the ability to evoke supernatural powers, has perfectly achieved Samatha-vipassanā, and should be born in the upper realms, but for the benefit of sentient beings, is reborn in the desire realm. This is the difficult practice. This is the meaning here.
The Samatha-vipassanā of a virtuous person has five types. The first is Samatha-vipassanā without love of taste, which refers to
有漏凈。及無漏靜慮也。或后得智。唯取無漏者。據勝而說。
論解一切種靜慮六種中。云二者無記靜慮者。謂菩薩若嬉戲故現通。此唯無記。若攝他故現通。此唯是善。如雜集文。毗缽舍那品。如卷初解七種靜慮中。不言饒益靜慮者。此為七門明義故不取。若取成八種。又唯自利門故不取。前六種中通二利故取。此等中應以三種靜慮。謂現法樂住等而攝之。
論清凈靜慮有十種中第七。云舍靜慮已復還證入自在凈靜慮者。問曰此與第六何別。義曰第六順入住出自在。第七逆入住出自在。故有別也。故論云舍靜慮已還復證入。
慧品
前明定品。心專一境。專一境故。慧得照明。故次辨慧此中廣明故曰慧品。
論解自性中。謂能悟入一切所知。即無分別智也 及已悟入一切所知簡擇諸法者。是后得智。
論解一切慧世間出世間慧。有三種中第一慧。云或於真諦將欲覺悟者。此正智之加行智也。如求受塵亦無言說分別。若以漏無漏相對。漏者名分別。此有此義。若以無漏名分別。此無此義。若無漏加行智。亦是此智 或於真諦正覺悟時者。此謂無分別智 或悟已后所有妙智者。是后得智 最勝寂靜明瞭現前無有分別下。明前三慧行相 入大總相者。謂真如是總相。又二無我是總相
【現代漢語翻譯】 現代漢語譯本 有漏凈（指仍然受煩惱影響的清凈狀態）和無漏靜慮（指不受煩惱影響的禪定）。或者說是后得智（指在獲得根本智之後所獲得的智慧）。只選取無漏的，是從殊勝的角度來說的。
在解釋一切種靜慮的六種分類中，說到『第二種是無記靜慮』，指的是菩薩如果因為嬉戲而示現神通，這僅僅是無記（指非善非惡的狀態）。如果爲了攝受他人而示現神通，這才是善。如同《雜集論》毗缽舍那品所說。如同在第一卷解釋七種靜慮中，沒有提到饒益靜慮，這是因為爲了通過七個方面來闡明意義所以沒有選取。如果選取了就成了八種。又因為僅僅是自利的角度所以沒有選取。前面的六種包含了自利和利他兩種，所以選取。這些內容中應該用三種靜慮，即現法樂住等來涵蓋。
在解釋清凈靜慮的十種分類中，第七種說到『捨棄靜慮之後又重新證入自在凈靜慮』。有人問：這和第六種有什麼區別？回答說：第六種是順著入定和出定都自在，第七種是逆著入定和出定都自在，所以有區別。因此論中說捨棄靜慮之後又重新證入。
慧品
前面闡明了定品，心專注於一個境界。因為專注於一個境界，所以智慧得以照明。因此接下來辨析智慧，這裡廣泛地闡明所以叫做慧品。
在解釋自性中，說到『能夠領悟進入一切所知』，這就是無分別智。以及『已經領悟進入一切所知，並且簡擇諸法』，這是后得智。
在解釋一切慧，即世間慧和出世間慧的三種分類中，第一種慧說到『或者對於真諦將要覺悟』，這是正智的加行智。如同求受塵，也沒有言說分別。如果用有漏和無漏相對比，有漏的叫做分別，這裡有這個含義。如果用無漏來命名分別，這裡沒有這個含義。如果是無漏的加行智，也是這種智慧。或者『對於真諦真正覺悟時』，這是指無分別智。或者『覺悟之後的所有妙智』，這是后得智。最殊勝、寂靜、明瞭現前、沒有分別等，闡明了前面三種慧的行相。『進入大總相』，指的是真如是總相。另外，二無我（人無我和法無我）是總相。
【English Translation】 English version 'Leaky' purity (referring to a state of purity still influenced by afflictions) and non-leaky Samadhi (referring to meditative concentration free from the influence of afflictions). Or it could be subsequent wisdom (wisdom attained after fundamental wisdom). Only selecting the non-leaky is from the perspective of superiority.
In the explanation of the six types of 'all kinds of Samadhi', it says, 'The second is indeterminate Samadhi,' referring to when a Bodhisattva manifests supernatural powers for amusement; this is merely indeterminate (neither good nor evil). If supernatural powers are manifested to gather others, this is good. As stated in the Vipashyana section of the Compendium of Topics. As in the initial volume's explanation of the seven types of Samadhi, the 'beneficial Samadhi' is not mentioned because it was not selected for the purpose of clarifying meaning through seven aspects. If selected, it would become eight types. Furthermore, it was not selected because it is solely from the perspective of self-benefit. The preceding six types include both self-benefit and benefiting others, so they are selected. Among these, the three types of Samadhi, namely 'dwelling in happiness in the present life,' etc., should be included.
In the explanation of the ten types of pure Samadhi, the seventh says, 'Having relinquished Samadhi, one again attains the pure Samadhi of mastery.' Someone asks: What is the difference between this and the sixth? The answer is: The sixth is mastery in entering and exiting Samadhi in a forward direction, while the seventh is mastery in entering and exiting Samadhi in a reverse direction, so there is a difference. Therefore, the treatise says, 'Having relinquished Samadhi, one again attains it.'
Chapter on Wisdom
The previous chapter clarified Samadhi, where the mind is focused on a single object. Because the mind is focused on a single object, wisdom is illuminated. Therefore, next, wisdom is discussed; it is extensively clarified here, so it is called the 'Chapter on Wisdom.'
In the explanation of 'self-nature,' it says, 'Being able to awaken and enter into all that is knowable' is non-discriminating wisdom. And 'having already awakened and entered into all that is knowable, and discriminating phenomena' is subsequent wisdom.
In the explanation of all wisdom, i.e., worldly and supramundane wisdom, among the three types, the first wisdom says, 'Or when one is about to awaken to the truth,' this is the preparatory wisdom of correct wisdom. Like seeking to receive dust, there is no verbal discrimination. If compared with leaky and non-leaky, the leaky is called discrimination, and this has that meaning. If non-leaky is named discrimination, this does not have that meaning. If it is non-leaky preparatory wisdom, it is also this wisdom. Or 'when one truly awakens to the truth,' this refers to non-discriminating wisdom. Or 'all the wonderful wisdom after awakening' is subsequent wisdom. 'Most excellent, tranquil, clear, and without discrimination,' clarifies the characteristics of the preceding three types of wisdom. 'Entering the great universal characteristic' refers to Suchness (Tathata) being the universal characteristic. Furthermore, the two non-selves (non-self of person and non-self of phenomena) are the universal characteristic.
也 問曰何故此言有漏加行智耶。義曰前明世間出世間。有三種故。此中通有漏加行智。第二慧若真行相。唯無漏后得智。若通而言。有漏種類后智亦有。若據性而言。如三解脫門義。說無分別亦有。今取通有漏無漏者好。如前加行智難釋 言八處者。謂五明處為五。三性法為三。此慧品上下。皆以加行等三智。配攝之。
論解一切門慧有四者。一聞所成。即取同時心心法等。以有所成言故。二思所成。三應作而作應不作而思慧。四三摩呬多慧。
論解善士慧中有五。第四于諸法法住法安立無顛倒中善決定慧者。謂諸法因果智也。法謂果法。果法住在因法中故。言法住也。余處緣理慧。名如前如所有緣。文意未必 三俱生慧者。謂先所串習。今與神通俱。謂宿命智等。如前神通中已辨 具教慧。謂地前菩薩。未云得故。若言近地上者。何故言已入大地菩薩所聽聞。云第五是入地。如文。
論解一切種智中。六種如文何故不言余智。此以六門作法故。若取余智。則數增之故不說也。又因果門。因中四智攝智周故。果智二智攝智周故。又因位約諦故。唯四行智。果位通論。故據二智攝說智盡 七種智前不明取之 相智即盡智 十力前行智。即無生。若爾何故前四諦智此不取。有人云。相智謂緣三十二相
【現代漢語翻譯】 現代漢語譯本： 問：為什麼這裡說是有漏加行智呢？ 答：因為前面說明了世間和出世間有三種智慧。這裡指的是通於有漏的加行智。第二種智慧，如果是真實的行相，就唯有無漏的后得智。如果通泛而言，有漏的后得智也是有的。如果就其自性而言，如三解脫門的意義，說無分別智也是有的。現在取通於有漏和無漏的智慧比較好，就像前面解釋加行智那樣困難。 說到八處，指的是五明處為五處，三性法為三處。這個慧品，上下都用加行等三種智慧來配合攝取。 論中解釋一切門慧有四種：一是聞所成慧，即取同時的心心法等，因為說是『有所成』的緣故。二是思所成慧。三是應作而作，應不作而不作的思慧。四是三摩呬多（Samāhita）慧（專注的智慧）。 論中解釋善士慧中有五種。第四種是對於諸法、法住、法安立無顛倒中善決定慧，指的是諸法的因果智。法指的是果法，果法住在因法中，所以說是『法住』。其他地方所說的緣理慧，名稱如前所說的如所有緣。文意未必如此。 三種俱生慧，指的是先前所串習的，現在與神通一起生起的智慧，如宿命智等。如同前面神通中已經辨明。具教慧，指的是地前菩薩所具有的智慧，因為還沒有說得到。如果說是近地上菩薩，為什麼說已入大地的菩薩所聽聞？第五種是入地，如經文所說。 論中解釋一切種智中，有六種，如經文所說。為什麼不說其他的智慧呢？因為這裡是用六門來作法，如果取其他的智慧，那麼數量就會增加，所以不說。又因為因果門，因中的四智已經攝盡了智慧，果智中的二智也已經攝盡了智慧。又因為因位是約諦而說的，所以只有四行智。果位是通論的，所以根據二智來攝說智慧已經窮盡。 七種智前面沒有明確地取用。相智就是盡智。十力前行智，就是無生智。如果這樣，為什麼前面四諦智這裡不取用呢？有人說，相智指的是緣三十二相（Lakshana）的智慧。
【English Translation】 English version: Question: Why is it said here to be 'leaky preparatory wisdom' (有漏加行智, Youlou Jiaxing Zhi)? Answer: Because the previous explanation clarified that there are three types of wisdom in the mundane and supramundane realms. This refers to the preparatory wisdom that is common to the leaky realm. The second type of wisdom, if it is a true characteristic, is only the non-leaky subsequent wisdom. If speaking generally, there is also leaky subsequent wisdom. If speaking according to its nature, such as the meaning of the three doors of liberation, it is said that there is also non-discriminating wisdom. Now, it is better to take the wisdom that is common to both leaky and non-leaky realms, just like the difficulty in explaining the preparatory wisdom earlier. Speaking of the eight places, it refers to the five places of the five sciences (五明處, Wu Ming Chu) and the three places of the three nature dharmas (三性法, Sanxing Fa). This chapter on wisdom, both above and below, uses the three wisdoms of preparatory practice, etc., to coordinate and encompass them. The treatise explains that there are four types of wisdom for all doors: First, wisdom attained through hearing, which takes the simultaneous mind and mental dharmas, etc., because it is said to be 'attained'. Second, wisdom attained through thinking. Third, the wisdom of thinking about what should be done and what should not be done. Fourth, Samāhita (三摩呬多, Sanmotuo) wisdom (wisdom of concentration). The treatise explains that there are five types of wisdom of a virtuous person. The fourth is the wisdom of good determination in the non-inverted state of all dharmas, dharma-abiding, and dharma-establishment, which refers to the wisdom of the cause and effect of all dharmas. Dharma refers to the effect dharma, and the effect dharma abides in the cause dharma, so it is said to be 'dharma-abiding'. The wisdom of reasoning spoken of elsewhere is named as the 'suchness-as-it-is' condition as mentioned earlier. The meaning of the text is not necessarily so. The three types of co-born wisdom refer to the wisdom that was previously cultivated and now arises together with supernatural powers, such as the knowledge of past lives, etc. As has been clarified in the previous section on supernatural powers. The wisdom of complete teaching refers to the wisdom possessed by Bodhisattvas before the ground, because it has not yet been said to be attained. If it is said to be Bodhisattvas near the ground, why is it said that it is heard by Bodhisattvas who have already entered the great ground? The fifth is entering the ground, as the text says. The treatise explains that there are six types of all-knowing wisdom, as the text says. Why are other wisdoms not mentioned? Because here, the six doors are used to make the dharma. If other wisdoms are taken, then the number will increase, so it is not mentioned. Also, because of the cause-and-effect door, the four wisdoms in the cause have already encompassed all wisdom, and the two wisdoms in the effect wisdom have also encompassed all wisdom. Also, because the cause position is spoken of in terms of truth, there are only the four practice wisdoms. The effect position is spoken of generally, so according to the two wisdoms, it is said that wisdom is exhausted. The seven types of wisdom were not explicitly taken earlier. The wisdom of characteristics is the wisdom of exhaustion. The wisdom of the ten powers' preliminary practice is the wisdom of non-arising. If so, why are the four noble truths' wisdoms not taken here? Some say that the wisdom of characteristics refers to the wisdom of the thirty-two marks (Lakshana, 三十二相).
智。十力前行智。即欲起十力時方便之智。今釋言。若據實而論。法類二智。即四諦智。今以十智各相別論之。即非前四諦智。余智可知 相智者。謂緣諸法相智。或緣一切法體相之智。名相智 十力前行智者。即十力智起時前方便智。
論解二世樂中有九者。五明處為五。內明明一種。菩薩所行所證所為之慧。是善安住。餘四不然。非所安住。以後愚癡一。放逸二。怯弱三。修正行四。合前五為九。如其次第中示現故。令愚生信敬尊。令放逸勤修。自怯弱不能修者。贊勵令發彼丈夫。我是丈夫等。慶慰勤修者。
論解清凈慧有十。如盡所有。皆取真實義者。皆法之者。余處對法文。緣理是如緣事是盡。今此文唯約一如上立。若自性緣一味真如。是如所有性。若十六行緣差別真如。是盡所有性。因為一果為一。流轉二也。生死流轉慧。執常等倒為一。執無常等不倒為一。為執受二也。方便二準知。究竟中二者。與倒何別。義曰彼唯約四倒。此約一切諸惑。
論如前戒中。審慧開為五。亦有此妨釋。類六度勝德中。是大白法溟者。一切白法中最為大故。名大白法海。一切白法皆攝入中。不離此六故 大寶泉池。涌生功德無窮盡故。
攝事品
自利之行。攝前六度自利。無漏須有利人故。
【現代漢語翻譯】 現代漢語譯本：智。十力前行智（Dasabala-purvagama-jnana）。即想要生起十力（Dasabala）時所用的方便之智。現在的解釋是，如果根據實際情況來論，法智（Dharma-jnana）和類智（Anvaya-jnana）就是四諦智（Catur-arya-satya-jnana）。現在將十智（Dasa-jnana）各自區別開來討論，就不是之前的四諦智了。其餘的智慧可以依此類推得知。相智（Lakshana-jnana）是指緣于諸法之相的智慧，或者緣於一切法體相的智慧，稱為相智。十力前行智，是指十力智慧生起時，之前的方便智慧。 論中解釋二世樂（Dve-loka-sukha）中有九種。五明處（Panca-vidyasthana）為五種。內明（Adhyatma-vidya）是其中一種，是菩薩所行、所證、所為的智慧，是善於安住的。其餘四種則不然，不是所安住的。再加上後面的愚癡（Moha）一種，放逸（Pramada）兩種，怯弱（Styana）三種，修正行（Samyak-pratipatti）四種，合前面的五種，總共為九種。像這樣依次在中示現，是爲了讓愚癡的人產生信仰和尊敬，讓放逸的人勤奮修行，對於因為怯弱而不能修行的人，讚揚鼓勵他們發起大丈夫之心，『我是大丈夫』等等。慶賀安慰那些勤奮修行的人。 論中解釋清凈慧（Visuddhi-prajna）有十種，就像『盡所有』（Yathavad-jnana），都是取真實的意義。都是法的。其他地方有對法文，緣理是『如』（Tathata），緣事是『盡』。現在這篇文章只根據『如』來立論。如果自性緣於一味真如（Eka-rasa-tathata），就是『如所有性』（Yathasvabhava）。如果十六行（Shodasa-akara）緣於差別真如（Visesa-tathata），就是『盡所有性』（Sarvabhavena）。因為一是因，果為一，流轉為二。生死流轉慧（Samsara-pravrtti-jnana），執著常等顛倒為一，執著無常等不顛倒為一，爲了執受為二。方便二可以類推得知。究竟中的二者，與顛倒有什麼區別？義理上說，顛倒只是關於四顛倒（Catur-viparyasa），這裡是關於一切諸惑（Sarva-klesha）。 論中像之前的戒（Sila）中，審慧（Mimamsa-buddhi）開為五種，也有這樣的妨礙和解釋。在六度（Sat-paramita）殊勝功德中，『是大白法溟』（Maha-sukla-dharma-samudra）是指一切白法（Sukla-dharma）中最為大的，所以名為大白法海（Maha-sukla-dharma-samudra）。一切白法都攝入其中，不離開這六度，所以是大寶泉池（Maha-ratna-udbhava），涌生功德無窮無盡。 攝事品（Sangraha-vastu） 自利之行，包括前面的六度自利（Sat-paramita-atmartha）。無漏（Anasrava）必須有利他的人，所以。
【English Translation】 English version: Wisdom. Dasabala-purvagama-jnana (Wisdom preceding the ten powers). This refers to the wisdom of skillful means used when one wishes to generate the ten powers (Dasabala). The current explanation is that, if discussed according to reality, Dharma-jnana (Wisdom of Dharma) and Anvaya-jnana (Wisdom of Inference) are the Four Noble Truths (Catur-arya-satya-jnana). Now, if we discuss the ten wisdoms (Dasa-jnana) separately, then they are not the previous Four Noble Truths. The remaining wisdoms can be understood similarly. Lakshana-jnana (Wisdom of Characteristics) refers to the wisdom that is related to the characteristics of all dharmas, or the wisdom that is related to the essence of all dharmas, and is called Lakshana-jnana. Dasabala-purvagama-jnana refers to the preliminary wisdom of skillful means when the wisdom of the ten powers arises. The treatise explains that there are nine types of happiness in the two worlds (Dve-loka-sukha). The five fields of knowledge (Panca-vidyasthana) are five types. Adhyatma-vidya (Inner Knowledge) is one of them, which is the wisdom of what a Bodhisattva practices, realizes, and does, and is well-established. The other four are not, and are not well-established. Adding to this the one type of Moha (Delusion), two types of Pramada (Negligence), three types of Styana (Lethargy), and four types of Samyak-pratipatti (Right Practice), together with the previous five types, there are a total of nine types. Showing them in this order is to make the deluded generate faith and respect, to make the negligent diligently practice, and for those who cannot practice due to lethargy, to praise and encourage them to generate the mind of a great person, saying 'I am a great person,' etc. To congratulate and comfort those who diligently practice. The treatise explains that there are ten types of pure wisdom (Visuddhi-prajna), just like 'Yathavad-jnana' (Knowledge of things as they are), all of which take the real meaning. All are of the Dharma. In other places, there are texts on Dharma, where relating to principle is 'Tathata' (Suchness), and relating to things is 'Jin'. Now, this article only establishes the theory based on 'Tathata'. If the self-nature is related to the one-flavored Suchness (Eka-rasa-tathata), it is 'Yathasvabhava' (As it is in its own nature). If the sixteen aspects (Shodasa-akara) are related to the differentiated Suchness (Visesa-tathata), it is 'Sarvabhavena' (In all its aspects). Because one is the cause, the result is one, and the cycle is two. Samsara-pravrtti-jnana (Wisdom of the cycle of birth and death), clinging to permanence and other inversions is one, and clinging to impermanence and other non-inversions is one, for the sake of clinging to two. The two types of skillful means can be inferred. What is the difference between the two in the ultimate? In terms of meaning, the inversions are only about the four inversions (Catur-viparyasa), while this is about all afflictions (Sarva-klesha). The treatise, like the previous Sila (Precepts), where Mimamsa-buddhi (Investigative Wisdom) is divided into five types, also has such obstacles and explanations. Among the excellent merits of the six perfections (Sat-paramita), 'Maha-sukla-dharma-samudra' (Great Ocean of White Dharma) refers to the greatest of all white dharmas (Sukla-dharma), so it is called Maha-sukla-dharma-samudra. All white dharmas are included in it, and do not leave these six perfections, so it is Maha-ratna-udbhava (Great Jewel Spring), which springs forth endless merits. Sangraha-vastu (The category of gathering) The practice of self-benefit includes the previous six perfections of self-benefit (Sat-paramita-atmartha). Anasrava (Non-outflow) must have people who benefit others, therefore.
次明攝品。攝謂攝授。攝授有情。此中廣明。名為攝品。以佈施中前已明施訖。此中唯明三攝事 問若爾三攝事以慧為體。何故更明。義曰不然。一佈施前已廣明。三攝事雖慧攝。前未廣明。故今辨之 語自性中。可意語。不離間。諦語。謂不妄語。法語。不粗惡。引攝義語。不綺語。又未必配之。俱一一皆有此四。
論解難行語有三。第一即以能殺一切人者。是怨家惡友。能攝益之。余可知。
論解一切門中。語有四。第一令入佛法。先說五停心觀。最先所應作法也。第二已入法者。余可知。
論善士語中有五。第一即毗奈耶因事制戒也。第三四依。謂乞食。糞掃衣。樹下坐。一切修善等。余可知。
論解一切種語六種七種。六種中后四。以四辨次第配之。
論解遂求中有八。謂不取四凈。取后見等八也。
論解二世樂中有九者。第四說凈戒難者。謂外道執自戒為凈戒。第五見亦然。八軌則。如聲聞地 清凈行語。有二十者。謂前力種性品有二。一種十五相。一五種相。合為二十。彼如此云。
論一切利行復由三門。第一于現法利勸導利行中。謂以法業德招集守護等者。法謂如法。不以邪命而得財。業謂商主等業。而得財。德謂道德。有德故得財。他供養者是。
【現代漢語翻譯】 現代漢語譯本： 『次明攝品』，『攝』指的是攝受，即攝受有情（眾生）。這一品廣泛闡明了攝受的含義，因此稱為『攝品』。因為在佈施中，之前已經詳細說明了佈施，所以這裡只說明三種攝事。 問：如果這樣，三種攝事以智慧為體，為什麼還要再說明呢？ 答：不是這樣的。第一，佈施之前已經廣泛說明。第二，三種攝事雖然屬於智慧所攝，但之前沒有廣泛說明，所以現在辨析它。 在語言的自性中，包括可意的語言、不離間的語言、真實的語言（即不妄語）、符合佛法的語言（不粗惡語）、引導攝受意義的語言、不綺語。又未必一一對應，每一種語言都包含這四種特質。 論述解釋難以實行的語言有三種。第一種，對於能夠殺死一切人的人，將其視為怨家惡友，能夠攝受利益他。其餘的可以類推得知。 論述解釋一切門中的語言有四種。第一種，使人進入佛法，首先說五停心觀（修習止觀的五種方法），這是最先應該修習的法。第二種，對於已經進入佛法的人，其餘的可以類推得知。 論述解釋善士的語言有五種。第一種，即毗奈耶（戒律）因為某些事件而制定戒條。第三種，四依（四種依靠），即乞食、穿糞掃衣、在樹下坐、一切修善等。其餘的可以類推得知。 論述解釋一切種類的語言有六種、七種。六種中的后四種，用四種辨析的次第來對應。 論述解釋遂求中有八種，即不取四凈（四種清凈的食物），取后見等八種。 論述解釋二世樂中有九種，第四種說凈戒的難處，指的是外道執著自己的戒律為清凈的戒律。第五種見解也是如此。第八種軌則，如《聲聞地》中所說。 清凈的行為語言有二十種，即之前的『力種性品』中有兩種，一種是十五種相，一種是五種相，合起來為二十種。那裡是這樣說的。 論述一切利益的行為又通過三種途徑。第一，在現世利益的勸導利行中，指的是用法業德招集守護等。法指的是如法，不以邪命（不正當的手段）而獲得財富。業指的是商主等行業而獲得財富。德指的是道德，因為有道德所以獲得財富，他人供養就是這種情況。
【English Translation】 English version: 『Next is the Chapter on Gathering In.』 『Gathering In』 refers to embracing, that is, embracing sentient beings (all beings). This chapter extensively elucidates the meaning of embracing, hence it is called the 『Chapter on Gathering In.』 Because in the section on giving, giving has already been explained in detail, here only three aspects of gathering in are explained. Question: If that is the case, if the three aspects of gathering in have wisdom as their essence, why is it necessary to explain them again? Answer: It is not like that. First, giving has already been extensively explained before. Second, although the three aspects of gathering in are encompassed by wisdom, they have not been extensively explained before, so now they are analyzed. In the nature of language itself, it includes pleasing language, non-divisive language, truthful language (that is, not lying), language that accords with the Dharma (not harsh language), language that guides and embraces meaning, and non-frivolous language. Moreover, they do not necessarily correspond one by one; each type of language contains these four qualities. The treatise explains that there are three types of language that are difficult to practice. The first type is to regard someone who can kill everyone as an enemy and evil friend, and to be able to embrace and benefit them. The rest can be inferred. The treatise explains that there are four types of language in all doors. The first type is to lead people into the Buddha Dharma, first speaking of the Five Contemplations for Stopping the Mind (five methods for cultivating cessation and contemplation), which is the first Dharma that should be practiced. The second type is for those who have already entered the Dharma; the rest can be inferred. The treatise explains that there are five types of language of a virtuous person. The first type is that the Vinaya (precepts) are established because of certain events. The third type is the Four Reliances (four kinds of reliance), namely, begging for food, wearing discarded rags, sitting under a tree, and all kinds of virtuous practices. The rest can be inferred. The treatise explains that there are six or seven types of language of all kinds. The last four of the six types correspond to the order of the four discriminations. The treatise explains that there are eight types in 『seeking accordingly,』 that is, not taking the Four Pure Things (four kinds of pure food), but taking the eight kinds of later views, etc. The treatise explains that there are nine types in the happiness of two lifetimes. The fourth type speaks of the difficulty of pure precepts, referring to the heretics who cling to their own precepts as pure precepts. The fifth type of view is also like this. The eighth type of rules, as described in the 『Ground of Hearers.』 There are twenty types of pure conduct language, that is, there are two types in the previous 『Chapter on Power and Lineage,』 one is the fifteen characteristics, and the other is the five characteristics, totaling twenty. It is said there like this. The treatise explains that all beneficial actions are also through three paths. First, in the exhortation to beneficial actions for present benefits, it refers to gathering and protecting with Dharma, karma, and virtue, etc. Dharma refers to being in accordance with the Dharma, not obtaining wealth through wrong livelihood (improper means). Karma refers to obtaining wealth through industries such as merchants. Virtue refers to morality; because of having morality, wealth is obtained, such as others making offerings.
論解一切種中。或六種七種總十三種。言七種者。依二乘出離第一。遠師云。是聞慧也。以財等長養攝入聞慧。遠離是思慧也。第三止。第四觀。第五舍。餘二大小二根別。今準不然。依二乘出離第一。即依二乘之教。方便令出離。此約隨一乘一分善巧。二者遠離。謂或遠離一分惑等。又總望遠離自乘惑等。三或於心一境性得定。四清凈諸障得慧。前遠離者。總言離惑。不言得慧財等。五修習作意。正安處之。謂修道中作意。或一切作意。而安處之。第六第七。現安處已得自乘果。
論遂求中。何以唯此八者。謂障三學等故。無慚愧二。障戒。惛沉睡眠二。障定或慧。掉舉惡作二。障慧或定。嫉慳二。總障三學。故不說余。或可。是八纏。此中未勘。
論解二世樂中有九種。飲酒為身過。身過有四也。口過有四。意過為一 窣羅。若米酒也 迷[肄-聿+余]邪。果酒也 未陀。蒲桃酒也。
論清凈有十種。外有五種中。第一云先惡行者。謂以惡為先。而多行惡。或先造惡。而便造善者。或先時以來造惡者 第二不轉利行者。謂不轉佛法令入邪中。非不縛邪而於近道。若爾應與此文意相違 第五又諸菩薩于諸有情若於自義諸善法品等者。此中意。若有有情。雖自乘法三品善果法。可勸導者。而勸
【現代漢語翻譯】 現代漢語譯本： 關於解釋一切種（Sarva-prakāra，所有種類）中，有六種或七種，總共十三種。說到七種，第一種是依二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）的出離。遠師說，這是聞慧（śruta-mayī prajñā，聽聞佛法而獲得的智慧）。用財物等滋養攝入聞慧。遠離是思慧（cintā-mayī prajñā，通過思考獲得的智慧）。第三是止（śamatha，止息，禪定）。第四是觀（vipaśyanā，觀，內觀）。第五是舍（upekṣā，捨棄，放下）。其餘兩種是大小二根的差別。現在按照這個標準來看並非如此。依二乘的出離第一，就是依據二乘的教法，方便地令其出離。這是指隨順某一乘的一分善巧。第二是遠離，指或者遠離一分惑等，又或者總體上遠離自身所乘的惑等。第三或者於心中對某一境效能夠得定。第四是清凈諸障而得慧。前面的遠離，總的來說是離開迷惑，沒有說得到智慧財物等。第五是修習作意（manasikāra，專注，用心），正確地安住于其中。指的是修道中的作意，或者一切作意，而安住于其中。第六第七，現在安住之後得到自身所乘的果位。
關於論述遂求中，為什麼只有這八種？是因為障礙三學（tri-śikṣā，戒定慧）等。無慚（āhrīkya，不知羞恥）和無愧（anapatrāpya，不覺羞恥）兩種，障礙戒（śīla，戒律）。惛沉（styāna，昏沉）和睡眠（middha，睡眠）兩種，障礙定（samādhi，禪定）或者慧（prajñā，智慧）。掉舉（auddhatya，掉舉）和惡作（kaukṛtya，追悔）兩種，障礙慧或者定。嫉（īrṣyā，嫉妒）和慳（mātsarya，吝嗇）兩種，總的來說障礙三學。所以不說其他的。或者，這可能是八纏（aṣṭau paryavasthānāni，八種煩惱）。這裡沒有考證。
關於解釋二世樂中有九種。飲酒是身體的過失。身體的過失有四種。口頭的過失有四種。意念的過失有一種。窣羅（surā），是米酒。迷[肄-聿+余]邪（maireya），是果酒。未陀（mṛdvīkā），是蒲桃酒（葡萄酒）。
關於清凈有十種。外在的有五種中，第一種說先惡行者，指的是以惡為先，而多行惡。或者先造惡，然後便造善的人。或者從先前的時候以來就造惡的人。第二種是不轉利行者，指的是不轉變佛法，令其進入邪道中。不是不束縛邪道而接近正道。如果那樣的話，應該與此文的意思相違背。第五種是又諸菩薩于諸有情若於自義諸善法品等者，這裡的意思是，如果有有情，即使自身所乘的法的三品善果法，可以勸導的，就勸導。
【English Translation】 English version: Regarding the explanation of all types (Sarva-prakāra), there are six or seven types, totaling thirteen. Speaking of the seven types, the first is the departure according to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The teacher Yuan said that this is the wisdom of hearing (śruta-mayī prajñā). Nourishing and incorporating wealth, etc., into the wisdom of hearing. Separation is the wisdom of thinking (cintā-mayī prajñā). The third is cessation (śamatha). The fourth is contemplation (vipaśyanā). The fifth is relinquishment (upekṣā). The remaining two are the differences between the two roots of the Great and Small Vehicles. Now, according to this standard, it is not so. The first departure according to the Two Vehicles is based on the teachings of the Two Vehicles, conveniently leading to departure. This refers to following a portion of the skillful means of a certain vehicle. The second is separation, referring to either separating from a portion of afflictions, etc., or generally separating from the afflictions, etc., of one's own vehicle. The third is perhaps attaining concentration in the mind on a single object. The fourth is purifying all obstacles and attaining wisdom. The previous separation generally refers to leaving behind delusion, without mentioning obtaining wisdom, wealth, etc. The fifth is cultivating attention (manasikāra), correctly dwelling in it. This refers to attention in the practice of the path, or all attention, and dwelling in it. The sixth and seventh are now dwelling and obtaining the fruit of one's own vehicle.
Regarding the discussion of 'seeking accordingly,' why are there only these eight? It is because they obstruct the Three Learnings (tri-śikṣā), etc. Shamelessness (āhrīkya) and lack of embarrassment (anapatrāpya) obstruct morality (śīla). Dullness (styāna) and sleep (middha) obstruct concentration (samādhi) or wisdom (prajñā). Restlessness (auddhatya) and regret (kaukṛtya) obstruct wisdom or concentration. Jealousy (īrṣyā) and stinginess (mātsarya) generally obstruct the Three Learnings. Therefore, others are not mentioned. Or, these may be the eight entanglements (aṣṭau paryavasthānāni). This has not been verified here.
Regarding the explanation of the nine types of happiness in the two worlds. Drinking alcohol is a fault of the body. There are four faults of the body. There are four faults of the mouth. There is one fault of the mind. Surā is rice wine. Maireya is fruit wine. Mṛdvīkā is grape wine (wine).
Regarding the ten types of purification. Among the five external types, the first says 'those who first perform evil deeds,' referring to those who take evil as their priority and frequently perform evil deeds. Or those who first commit evil and then perform good deeds. Or those who have been committing evil since earlier times. The second is 'those who do not turn to beneficial conduct,' referring to those who do not transform the Buddha's teachings, causing them to enter into wrong paths. It is not about not binding wrong paths but approaching the right path. If that were the case, it should contradict the meaning of this text. The fifth is 'furthermore, if those Bodhisattvas, regarding sentient beings, if regarding their own benefit, the qualities of good dharmas, etc.,' the meaning here is that if there are sentient beings, even if the three qualities of good result dharmas of the vehicle they are on can be guided, then guide them.
導之。若入自乘已后之法。而勸導之。
論總結中。第三云由三因緣得善清凈。到究竟地為一。即第十地 或系屬一生為二。即住天者 最後有為三。即已害生身。
論總結前等得果中。唯明後八。不論自性得果者。以自性門。不離后八門故不說 問曰若爾如上來。俱云第二一切。後方餘七。是此差別。若不離故不說。應不說第二門所感果。義曰不然。初自性。第二差別感果。自性不說。此感果中約相似者。非克體感共一。自為諸果因門故。
論解難行感果中。云感希奇者。希奇法。謂聖教希奇法。或神通希奇法。
清凈感果中。云四凈者。謂所依凈。神足為依。取住舍自在。即延促命等。境界凈。即化變起三種自在。心清凈。即一剎那入無量定等。智清凈。即一字中。說一切法。如對法第十四解 或所依等。如二十二功德中辨。此亦能感順生死流轉果者。謂若無漏行。望有漏果。為增上緣資感。若有漏行。望有漏果。是正感。
第四十四卷 初持瑜伽處供養親近無量品第十六
上來自分。雖自他利。未明供養三寶。下次辨之。即造修之行。供養三寶。親近善友。修習無量。此中廣明。因以標名。略去修無量。
論云設利羅供養。舊言身供養非也。迦耶是身。設利羅是
【現代漢語翻譯】 現代漢語譯本：引導他們。如果進入了聲聞乘（Śrāvakayāna）之後的法，而勸導他們。
論的總結中，第三點說由三種因緣得到善的清凈，到達究竟地為一，即第十地（Daśabhūmi）；或者系屬於一生為二，即住在天界的人；最後有為三，即已經斷絕了生死之身。
論在總結前面等同於獲得果報中，只說明後八種，不討論自性獲得果報的原因是，因為自性門不離后八門，所以不說。問：如果這樣，像上面所說，都說第二一切，後面才是其餘七種，這是此處的差別。如果不分離所以不說，那就不應該說第二門所感得的果報。答：不是這樣的。最初是自性，第二是差別感果。自性不說，這裡感果是就相似者而言，並非實體感得共同一個。自性是諸果的因門，所以這樣說。
論在解釋難行感果中，說感得希奇之果，希奇法，指的是聖教希奇法，或者神通希奇法。
清凈感果中，說四種清凈，指的是所依清凈，神足為所依，能夠取、住、舍自在，即延長或縮短壽命等；境界清凈，即化變起三種自在；心清凈，即一剎那間進入無量禪定等；智清凈，即在一個字中，說一切法，如《對法論》第十四卷所解釋的；或者所依等，如二十二功德中所辨析的。這些也能感得順生死流轉的果報，指的是如果無漏行，相對於有漏果，是增上緣資助感果；如果有漏行，相對於有漏果，是正感。
第四十四卷 初持瑜伽處供養親近無量品第十六
上面一部分，雖然是自利利他，但沒有說明供養三寶。下面辨析供養三寶，即造塔修寺等行為，供養三寶，親近善友，修習無量。這裡廣泛闡明，因此用這些來標明品名，省略了修無量。
論中說設利羅（Śarīra）供養，舊譯為身供養是不對的。迦耶（Kāya）是身，設利羅（Śarīra）是...
【English Translation】 English version: Guide them. If they have entered the path after the Śrāvakayāna (Vehicle of Hearers), then encourage and guide them.
In the summary of the treatise, the third point states that one attains good purity through three causes, reaching the ultimate ground as one, which is the Tenth Bhūmi (stage of a Bodhisattva); or being bound to one lifetime as two, which refers to those residing in the heavens; and finally, 'having being' as three, which refers to those who have already destroyed the body of birth and death.
In the treatise's summary of obtaining results, it only clarifies the latter eight, not discussing the attainment of results through self-nature because the aspect of self-nature is inseparable from the latter eight aspects, hence it is not discussed. Question: If that is the case, as mentioned above, it is said that the second is 'all,' and only after that are the remaining seven, is this the difference? If it is not separate and therefore not discussed, then the result felt by the second aspect should not be discussed. Answer: It is not so. Initially, it is self-nature; secondly, it is the feeling of results through differentiation. Self-nature is not discussed; here, the feeling of results is in terms of similarity, not that the substance feels a common one. Self-nature is the causal gateway for all results, hence this is said.
In the treatise's explanation of the results of difficult practices, it says 'feeling the extraordinary.' Extraordinary Dharma refers to the extraordinary Dharma of the Holy Teachings or the extraordinary Dharma of supernormal powers.
In the feeling of results through purity, it says 'four purities,' referring to the purity of the basis, with the supernatural power (ṛddhi) as the basis, enabling freedom in taking, abiding, and relinquishing, i.e., prolonging or shortening life, etc.; the purity of the realm, i.e., the three freedoms of transformation and arising; the purity of mind, i.e., entering immeasurable samādhis in an instant; the purity of wisdom, i.e., speaking all Dharmas in one word, as explained in the fourteenth book of the Abhidharmakośa; or the basis, etc., as analyzed in the twenty-two qualities. These can also cause the results of flowing along with the cycle of birth and death, referring to the fact that if it is unconditioned action (anāsrava), in relation to conditioned results (sāsrava), it is a contributing condition (adhipati-pratyaya) assisting in feeling the result; if it is conditioned action, in relation to conditioned results, it is the direct cause of feeling the result.
Volume 44, Chapter 16: The First Holding of Yoga Practice, Offering, Approaching the Immeasurable
The above section, although about benefiting oneself and others, does not clarify the offering to the Three Jewels. The following section analyzes the offering to the Three Jewels, i.e., the actions of building pagodas and temples, offering to the Three Jewels, approaching good friends, and practicing the immeasurable. This is extensively clarified here, hence these are used to mark the chapter title, omitting the practice of the immeasurable.
The treatise says Śarīra (relics) offering. The old translation of 'body offering' is incorrect. Kāya (body) is body, Śarīra (relics) is...
體。即佛體法身是。下中雖言供養色身。意供養真佛法身故言體也。故言制多等法性慧。法性慧者。即真如也。制多供養。即佛塔靈廟也。窣堵波。言高勝。制多。言塔。
論解廣大供養中。七種名上是。若多供養。即奉于無盡財。是若妙供養第三又即如上所陳財敬供養。是總。總言如上物。若多供養第一。妙供養第二。乃至淳凈心猛利勝解為七。遠師云。若諸菩薩于如來所為一。制多所為二。乃至財供養多妙等三。現前四。不現前五。自作六。他作七。若淳凈心下。釋上發心。義意有妨。又文意有違。何以七者。此中明廣大。意在供養心及物。自求菩提。而取如來制多者。不然。所供養境故。皆諸師同此。今大師依第二釋。以多則為第一。財妙為第二。乃至淳凈心第七。
論不雌黃涂之言其也。不蘇灌洗。言其膩也。局崛羅香。言惡臭氣香。遏迦華。言臭華也。此方無故不翻。
論無染供養有六者。為有五供養字為五。于第三供養字中分二。一不輕棄擲。謂不擲物供養為一。不散漫不雜染為一。故有六種。遠師此中全別。
論云修無常想苦想無我想者。此為三法假也。不言空者。即無我同故不說。
又論言于其涅槃修勝利想者。謂此為誦。言常誦也。伽他為頌。鄔柁南為撮施。此言
【現代漢語翻譯】 現代漢語譯本： 『體』，指的是佛的法身。雖然下文提到供養色身，但其意義在於供養真佛的法身，所以說是『體』。因此說『制多等法性慧』，『法性慧』就是真如。『制多供養』，指的是佛塔靈廟。『窣堵波』，意思是高勝；『制多』，意思是塔。 在《論》中解釋廣大供養時，七種供養以『名上』為首。如果說是『多供養』，就是奉獻無盡的財物。如果是『妙供養』，第三種就是如上所說的財敬供養，這是總的概括，總而言之就是如上的物品。『多供養』是第一，『妙供養』是第二，乃至『淳凈心猛利勝解』是第七。遠師認為，如果諸菩薩對於如來是第一，對於制多是第二，乃至財供養是『多妙等三』，現前是第四，不現前是第五，自作是第六，他作是第七。如果從『淳凈心』開始，解釋上面的發心，意義上會有妨礙，而且文意也有違背。為什麼是七種呢？因為這裡說明的是廣大，意義在於供養的心和物。自己求菩提，而取如來制多，是不對的，因為所供養的境的緣故。諸位法師都同意這個觀點。現在大師依據第二種解釋，以『多』作為第一，『財妙』作為第二，乃至『淳凈心』作為第七。 《論》中說『不雌黃涂之』，意思是說不塗抹；『不蘇灌洗』，意思是說不油膩。『局崛羅香』，意思是惡臭氣味的香；『遏迦華』，意思是臭花。因為此地沒有，所以不翻譯。 《論》中說無染供養有六種，因為有五個『供養』字，所以在第三個『供養』字中分為兩個。一個是不輕率丟棄，即不丟棄物品供養；另一個是不散漫不雜染。所以有六種。遠師的觀點完全不同。 《論》中說修無常想、苦想、無我想，這是三種法假。不說空想，是因為無我和空想相同，所以不說。 又《論》中說對於涅槃修勝利想，這是指誦讀，意思是經常誦讀。『伽他』是頌，『鄔柁南』是撮施，這裡說的是...
【English Translation】 English version: 'Body' refers to the Dharmakaya (法身) of the Buddha. Although the text below mentions offering to the Rupakaya (色身, physical body), its meaning lies in offering to the Dharmakaya (法身) of the true Buddha, hence it is called 'Body'. Therefore, it says 'Chaitya (制多) etc. Dharma-nature Wisdom (法性慧)', 'Dharma-nature Wisdom (法性慧)' is Suchness (真如). 'Chaitya (制多) offering' refers to stupas (佛塔) and shrines. 'Stupa (窣堵波)' means supreme; 'Chaitya (制多)' means pagoda. In the 'Treatise' explaining extensive offerings, the seven types of offerings begin with 'Name above'. If it is 'Multiple Offerings', it means offering endless wealth. If it is 'Wonderful Offerings', the third is the wealth and reverence offerings mentioned above, which is a general summary, in short, the items mentioned above. 'Multiple Offerings' is the first, 'Wonderful Offerings' is the second, and so on until 'Pure Mind and Vigorous Understanding' is the seventh. Master Yuan (遠師) believes that if the Bodhisattvas (菩薩) are first to the Tathagata (如來), second to the Chaitya (制多), and so on until wealth offerings are 'Multiple Wonderful etc. three', present is the fourth, not present is the fifth, self-made is the sixth, and other-made is the seventh. If starting from 'Pure Mind', explaining the above aspiration, there will be obstacles in meaning, and the meaning of the text will also be violated. Why are there seven types? Because what is explained here is extensive, the meaning lies in the mind and objects of offering. Seeking Bodhi (菩提) oneself, and taking the Tathagata's (如來) Chaitya (制多), is incorrect, because of the object of offering. All masters agree with this view. Now the Great Master relies on the second explanation, with 'Multiple' as the first, 'Wealth Wonderful' as the second, and so on until 'Pure Mind' as the seventh. The 'Treatise' says 'Do not smear with realgar (雌黃)', meaning do not smear; 'Do not wash with ghee (蘇)', meaning not greasy. 'Guggulu incense (局崛羅香)' means incense with a foul odor; 'Arka flower (遏迦華)' means a smelly flower. Because it does not exist here, it is not translated. The 'Treatise' says there are six types of undefiled offerings, because there are five 'offering' characters, so the third 'offering' character is divided into two. One is not to discard lightly, that is, not to discard objects for offering; the other is not to be scattered and not to be mixed with impurities. So there are six types. Master Yuan's (遠師) view is completely different. The 'Treatise' says to cultivate the thought of impermanence (無常想), the thought of suffering (苦想), and the thought of non-self (無我想), these are three Dharma (法) fictions. Not mentioning the thought of emptiness (空想) is because non-self and emptiness are the same, so it is not mentioned. Also, the 'Treatise' says to cultivate the thought of victory (勝利想) in Nirvana (涅槃), this refers to chanting, meaning to chant often. 'Gatha (伽他)' is a verse, 'Udana (鄔柁南)' is a summary offering, here it says...
于涅槃修勝利想。即常誦也。
論云如優曇缽花時乃出現。謂西方有樹。常不出花。但于枝岐間生。若輪王出世方始生花。先云優曇缽花也。
論云四于善友若正依止於如法義若合若離隨自在轉等者。謂所依止師說法。若與舊同名合。若別名離。或依經論等合等。若別出兼見。不依經等名離。曲如法之見也。隨師自在而不傾動。又自性名合。差別名離。又合者即令此義相符。如因明中合等。若離者令此義別。如因明中離等。
論解四無量。慈無礙善根為性。悲無瞋善根為性。喜亦無貪善根為性。舍如舍數。若依小乘。為除上相違惑故。假明觀為。今大乘以所緣三境故。實起無量救之。三境者何廣如下辨。更有餘釋。如對法抄疏。三種無量。以何為體。前二以後得智為體。無緣無量。以正智為體 其境界者。有情緣無量。但總緣有情有苦。而救拔與樂。不觀以實有情故。下文與外道共 法緣無量。謂觀有情空唯法。想無實我等。而救拔之外道計我故此不共。此二皆后得智。大悲之所為也 無緣無量。以無分別智緣真如。修慈是無緣無量 問曰何故於真如修慈也。義曰真如是慈根本者。有無緣可后得智起悲救眾生等。不然不能。從根本說以真如為境。有義與后得智緣真如為相。議曰不然。此是疏。何以
【現代漢語翻譯】 于涅槃修勝利想，即常誦也。 （對）涅槃修習殊勝的念想，就是經常誦唸（佛經）。
論云如優曇缽花（Udumbara，一種稀有的花）時乃出現。謂西方有樹。常不出花。但于枝岐間生。若輪王（Chakravartin，轉輪聖王）出世方始生花。先云優曇缽花也。 論中說，如同優曇缽花適時才會出現。說的是西方有一種樹，通常不開花，只在枝幹分叉處生長。只有轉輪聖王出世時才開始開花。先前提到的就是優曇缽花。
論云四于善友若正依止於如法義若合若離隨自在轉等者。謂所依止師說法。若與舊同名合。若別名離。或依經論等合等。若別出兼見。不依經等名離。曲如法之見也。隨師自在而不傾動。又自性名合。差別名離。又合者即令此義相符。如因明（Hetu-vidya，古印度邏輯學）中合等。若離者令此義別。如因明中離等。 論中說，對於善友，如果正確地依止，對於如法的意義，無論是相合還是相離，都可以隨其自在地轉變等等。意思是說，所依止的老師說法，如果與舊有的說法相同，就叫做『合』；如果不同，就叫做『離』。或者依據經論等，叫做『合』等等；如果另外提出兼顧的見解，不依據經論等，就叫做『離』，這是曲解如法的見解。跟隨老師的教導而自在，不傾斜動搖。又，自性相同叫做『合』，差別不同叫做『離』。『合』就是使這個意義相符，如因明中的『合』等等；『離』就是使這個意義不同，如因明中的『離』等等。
論解四無量（Four Immeasurables）：慈無礙善根為性，悲無瞋善根為性，喜亦無貪善根為性，舍如舍數。若依小乘（Hinayana），為除上相違惑故，假明觀為。今大乘（Mahayana）以所緣三境故，實起無量救之。三境者何廣如下辨。更有餘釋。如對法抄疏。三種無量。以何為體。前二以後得智為體。無緣無量。以正智為體 其境界者。有情緣無量。但總緣有情有苦。而救拔與樂。不觀以實有情故。下文與外道共 法緣無量。謂觀有情空唯法。想無實我等。而救拔之外道計我故此不共。此二皆后得智。大悲之所為也 無緣無量。以無分別智緣真如（Tathata）。修慈是無緣無量 問曰何故於真如修慈也。義曰真如是慈根本者。有無緣可后得智起悲救眾生等。不然不能。從根本說以真如為境。有義與后得智緣真如為相。議曰不然。此是疏。何以 論中解釋四無量心：慈心以無礙的善根為體性，悲心以無瞋恨的善根為體性，喜心也以無貪婪的善根為體性，舍心就像捨棄數字一樣。如果依據小乘，爲了去除上面相互違背的迷惑，假設說明觀想。現在大乘因為所緣的三種境界，真實生起無量的救度。三種境界是什麼？詳細的在下面辨析。還有其他的解釋，如《對法抄疏》。三種無量心，以什麼為體？前兩種以後得智為體，無緣無量心，以正智為體。它的境界是：有情緣無量心，只是總的緣著有情眾生有苦，而救拔他們給予快樂，不觀察實際的有情眾生，所以下文說與外道相同。法緣無量心，是觀察有情眾生是空性的，只有法，想像沒有真實的『我』等等，而救拔那些外道計著有『我』的，所以這與外道不同。這兩種都是以後得智，是大悲心所為。無緣無量心，是以無分別智緣著真如。修習慈心是無緣無量心。問：為什麼要在真如上修習慈心呢？解釋說：真如是慈心的根本，有了無緣的真如，才能以後得智生起悲心救度眾生等等，不然就不能。從根本上說，以真如為境界。有一種說法是以後得智緣著真如為相。議論說：不是這樣的，這是疏文，為什麼呢？
【English Translation】 Practicing the thought of victory in Nirvana is constant recitation. To cultivate the victorious thought in Nirvana is to constantly recite (scriptures).
The treatise says, 'Like the Udumbara (a rare flower) flower appears only at the right time.' It refers to a tree in the West that does not usually bloom. It only grows between the branches. It only blooms when a Wheel-Turning King (Chakravartin) appears in the world. The aforementioned is the Udumbara flower. The treatise says, 'Like the Udumbara flower appears only at the right time.' It refers to a tree in the West that does not usually bloom, only growing between the branches. It only blooms when a Chakravartin appears in the world. The aforementioned is the Udumbara flower.
The treatise says, 'If one correctly relies on a virtuous friend, regarding the meaning of the Dharma, whether it agrees or differs, one can freely transform,' etc. It means that the teacher one relies on, if their teachings are the same as the old ones, it is called 'agreement'; if different, it is called 'difference.' Or, based on scriptures and treatises, it is called 'agreement,' etc.; if one presents additional views, not based on scriptures, it is called 'difference,' which is a distorted view of the Dharma. Follow the teacher's guidance freely without wavering. Also, the same nature is called 'agreement,' and different characteristics are called 'difference.' 'Agreement' is to make the meaning consistent, like 'agreement' in Hetu-vidya (ancient Indian logic); 'difference' is to make the meaning different, like 'difference' in Hetu-vidya. The treatise says, 'If one correctly relies on a virtuous friend, regarding the meaning of the Dharma, whether it agrees or differs, one can freely transform,' etc. It means that the teacher one relies on, if their teachings are the same as the old ones, it is called 'agreement'; if different, it is called 'difference.' Or, based on scriptures and treatises, it is called 'agreement,' etc.; if one presents additional views, not based on scriptures, it is called 'difference,' which is a distorted view of the Dharma. Follow the teacher's guidance freely without wavering. Also, the same nature is called 'agreement,' and different characteristics are called 'difference.' 'Agreement' is to make the meaning consistent, like 'agreement' in Hetu-vidya; 'difference' is to make the meaning different, like 'difference' in Hetu-vidya.
The treatise explains the Four Immeasurables: Loving-kindness has the root of unobstructed goodness as its nature, compassion has the root of non-anger as its nature, joy also has the root of non-greed as its nature, and equanimity is like abandoning numbers. According to the Hinayana, to remove the conflicting delusions mentioned above, one provisionally explains contemplation. Now, the Mahayana, because of the three objects of focus, truly generates immeasurable salvation. What are the three objects? They are explained in detail below. There are other explanations, such as in the 'Notes and Commentaries on the Abhidharma.' What is the essence of the three immeasurables? The first two have subsequent wisdom as their essence. The immeasurable without object has correct wisdom as its essence. Its realm is: the immeasurable with sentient beings as its object only generally focuses on sentient beings having suffering, and saves them by giving them happiness, without observing actual sentient beings, so the following text says it is the same as the external paths. The immeasurable with Dharma as its object observes that sentient beings are empty, only Dharma exists, imagining that there is no real 'self,' etc., and saves those external paths that cling to a 'self,' so this is different from the external paths. These two are both subsequent wisdom, and are the work of great compassion. The immeasurable without object focuses on Suchness (Tathata) with non-discriminating wisdom. Cultivating loving-kindness is the immeasurable without object. Question: Why cultivate loving-kindness on Suchness? Explanation: Suchness is the root of loving-kindness. With objectless Suchness, subsequent wisdom can arise to generate compassion to save sentient beings, etc., otherwise it cannot. Fundamentally speaking, Suchness is the object. One view is that subsequent wisdom focuses on Suchness as its characteristic. Discussion: That is not the case, this is a commentary, why?
得知。若根本說。即無分別智所行。若救眾生。即緣俗智是。何以後得智。緣如是無緣無量。故知無分別智是。不抉擇中自當分別。
論言三聚。謂邪定等三。無量雖四。境有三種。一無苦無樂。即慈境。慈能與樂。慈不緣苦。緣苦是悲故。慈境無苦。為無樂者。而與之樂故。無苦樂是慈境 有苦者。是悲境 有樂者。是喜境。隨喜彼樂故。即此三種是于境。至下更辨。下解慈悲中。雖不牒無苦樂境。如有苦等境。解言欲與樂。即已解竟。此中悲拔苦。亦緣無色界。以緣行苦故。雖不能化。亦后能化。初來起悲 舍無量中。次第遠離癡瞋貪惑者。無苦無樂眾生。勸令離癡。有苦眾生。勸令離瞋。有樂。勸令離貪。令彼舍三惑故名為舍 又自有此三惑。自能捨故。亦名為舍 又令生離惑。至聖果位。而放舍之名舍 又怨親平等故名為舍。此亦且得令離三惑。前三現樂非利益。舍一令離三惑。當來出苦名利益。
論解苦中。前五十五中。云癡異熟生苦謂若猛利體受所獨等者。此盛年時故言猛利。何以言癡異熟生者。由癡生怨瞋故。受二箭受。箭受即賴癡所生。故言癡異熟生。
論解增至八門中。云自逼慳苦。謂無系外道。即尼犍子。懸頭刺股拔髮投類等 一類威儀。長時坐臥立等。后五十五苦。不取根
【現代漢語翻譯】 現代漢語譯本：得知。如果從根本上說，就是無分別智所行之處。如果爲了救度眾生，那就是緣於世俗之智。為什麼說后得智緣于如此無緣無量之境呢？因此可知是無分別智。在不抉擇之中自然會有分別。
論中說三聚，指的是邪定等三種。無量雖然有四種，但所緣的境有三種。一是無苦無樂之境，這是慈的境界。慈能給予快樂，慈不緣苦，緣苦是悲。所以慈的境界沒有苦，是爲了沒有快樂的人，而給予他們快樂，所以無苦無樂是慈的境界；有苦的人，是悲的境界；有樂的人，是喜的境界，隨喜他們的快樂。這三種就是所緣的境，到下文會進一步辨析。下文解釋慈悲時，雖然沒有提到無苦無樂之境，但如有苦等境，解釋說想要給予快樂，就已經解釋完畢。這裡悲能拔除痛苦，也緣于無常，因為緣於行苦。雖然不能立刻轉化，但以後也能轉化。最初生起悲心。舍無量心中，依次遠離癡、瞋、貪等迷惑的人。勸導無苦無樂的眾生，讓他們遠離癡；勸導有苦的眾生，讓他們遠離瞋；勸導有樂的眾生，讓他們遠離貪，讓他們捨棄三種迷惑，所以稱為舍。又因為自己有這三種迷惑，自己能夠捨棄，所以也稱為舍。又使眾生脫離迷惑，達到聖果的地位，而放舍之，名為舍。又因為怨親平等，所以稱為舍。這只是暫且讓他們脫離三種迷惑，前三種只是眼前的快樂，並非真正的利益，捨棄一種，讓他們脫離三種迷惑，將來脫離痛苦，才是真正的利益。
論中解釋苦時，在前面的五十五種苦中，說癡的異熟所生的苦，指的是猛烈的身體感受所獨有的等等。這是盛年的時候，所以說是猛烈。為什麼說是癡的異熟所生呢？因為由癡而生怨恨和嗔怒，承受兩種箭的感受。箭的感受就是依賴於癡所生，所以說是癡的異熟所生。
論中解釋增至八門中，說自己逼迫自己的慳吝之苦，指的是無系外道，也就是尼犍子（Nigantha，耆那教的苦行僧），懸頭、刺股、拔髮、投火等等。一類威儀，長時間坐、臥、立等等。後面的五十五種苦，不取根。
【English Translation】 English version: It is known. If speaking from the fundamental perspective, it is the realm of activity of non-discriminating wisdom (Wu Fenbie Zhi). If it is to save sentient beings, then it is based on conventional wisdom (Yuan Su Zhi). Why is it said that subsequent wisdom (Hou De Zhi) is related to such unconditioned and immeasurable realms? Therefore, it is known that it is non-discriminating wisdom. Within non-determination, there will naturally be discrimination.
The treatise speaks of three aggregates, referring to the three types such as wrong determination. Although there are four immeasurables, there are three types of objects. First, the state of neither suffering nor pleasure, which is the realm of loving-kindness (Ci). Loving-kindness can give happiness; loving-kindness does not relate to suffering, as relating to suffering is compassion (Bei). Therefore, the realm of loving-kindness has no suffering; it is to give happiness to those without happiness, so the state of neither suffering nor pleasure is the realm of loving-kindness; those with suffering are the realm of compassion; those with pleasure are the realm of joy (Xi), rejoicing in their happiness. These three are the objects of focus, which will be further analyzed below. When explaining loving-kindness and compassion below, although the state of neither suffering nor pleasure is not mentioned, if there are states such as suffering, the explanation of wanting to give happiness has already been completed. Here, compassion removes suffering, and also relates to impermanence (Wu Chang), because it relates to the suffering of formation (Xing Ku). Although it cannot be transformed immediately, it can be transformed later. Initially, compassion arises. In the immeasurable of equanimity (She), those who gradually distance themselves from delusion (Chi), hatred (Chen), greed (Tan), and confusion (Huo). Advise sentient beings with neither suffering nor pleasure to stay away from delusion; advise sentient beings with suffering to stay away from hatred; advise sentient beings with pleasure to stay away from greed, so that they abandon the three confusions, hence it is called equanimity. Also, because one has these three confusions oneself, and one is able to abandon them oneself, it is also called equanimity. Furthermore, it causes sentient beings to be free from confusion, reaching the state of a sage, and releasing them, which is called equanimity. Also, because enemies and relatives are treated equally, it is called equanimity. This is just to temporarily allow them to be free from the three confusions; the first three are just immediate happiness, not true benefit; abandoning one allows them to be free from the three confusions, and future freedom from suffering is true benefit.
When the treatise explains suffering, in the previous fifty-five sufferings, it says that the suffering born from the fruition of delusion refers to the intense physical sensations that are unique, etc. This is during the prime of life, so it is said to be intense. Why is it said to be born from the fruition of delusion? Because resentment and anger are born from delusion, enduring the sensations of two arrows. The sensation of the arrow is dependent on delusion, so it is said to be born from the fruition of delusion.
When the treatise explains increasing to the eight gates, it says that the suffering of self-inflicted miserliness refers to the unattached heretics, that is, the Niganthas (Nigantha, Jain ascetics), hanging their heads, piercing their thighs, pulling out their hair, throwing themselves into fire, etc. One type of demeanor is sitting, lying down, standing, etc., for a long time. The latter fifty-five sufferings do not take root.
本九。但取余隨生苦。第二門中有四種苦故。故得成五十五 增至十門中。謂如前說五樂所治有五種苦一因二受。三苦對治集。此云唯無樂苦。四受不斷集者。因所治。謂惡業翻善業。根境順苦受。獨翻順樂受因苦二受樂。今翻云受苦。即苦受也。三苦對治樂。謂饑得食等。今翻不得苦。四受斷樂。謂入滅定。今翻云在有心位故苦。五出離樂。即出家樂故。下言家即在家苦也 遠離。即得色界初禪定。遠離欲界結。今不得色初定故。有欲界結苦 寂靜。即第二定離初禪尋樂。今不離初禪故有尋苦 菩提樂。即三菩提。今在異生位故苦。故家。欲界結。尋異生苦。如次配之。前增九門八法中。不言苦。但言利等二者。即此因明苦故。不明苦也。
論解十九苦中。前之八種前五十苦中來。后十一苦。后五十五苦中來 問曰何以爾許苦來。余不來耶。義曰從大重取以為大悲境故。據苦增上說。又隨所來處。一門中增者。自中取大悲境。別勘上文釋之。不能煩引。
論解由四緣悲名大悲。若悲在四無量名悲。不名大悲。尚與聲聞共。初地以去菩薩。亦有苦悲名。大悲唯在佛地及第十地 問曰何故初地至九地。不名大悲。義曰由四緣方名大悲。九地以前菩薩。雖有緣甚深行苦及猛利作意二因緣。無長時習及極清凈因
【現代漢語翻譯】 現代漢語譯本：本九（第九種苦）。但取其餘隨之而生的痛苦。第二門中有四種苦的緣故，所以能夠成就五十五種苦。增加到十門中，就像前面所說的，五種快樂所對治的有五種苦：一、因，二、受。三、苦對治集，這裡說只有沒有快樂的苦。四、受不斷集，是因所對治。說的是惡業翻轉為善業，根境順應苦受，單獨翻轉為順應樂受，因苦二受樂，現在翻轉過來說感受苦，就是苦受。三、苦對治樂，比如飢餓時得到食物等，現在翻轉為得不到的苦。四、受斷樂，比如進入滅盡定，現在翻轉為在有心位的緣故而苦。五、出離樂，就是出家的快樂，下面說家就是在家的苦。遠離，就是得到初禪定，遠離欲界的束縛，現在沒有得到色界的初禪定，所以有欲界的束縛之苦。寂靜，就是第二禪定離開初禪的尋伺之樂，現在沒有離開初禪，所以有尋伺的痛苦。菩提樂，就是三菩提（聲聞菩提、緣覺菩提、佛菩提），現在在凡夫的地位，所以苦。所以家、欲界結、尋伺、凡夫之苦，依次對應。前面增加九門八法中，沒有說苦，只說了利益等，就是因為這裡已經說明了苦的緣故，所以不再說明苦。 論中解釋十九種苦，前面的八種從前面的五十種苦中來，後面的十一種從後面的五十五種苦中來。問：為什麼只有這些苦來，其他的苦不來呢？解釋說：因為選取重大而深重的苦作為大悲的境界。根據苦的增上來講。又根據所來的地方，在一門中增加，從中選取大悲的境界。另外參考上文來解釋，不能詳細引用。 論中解釋由於四種因緣，悲才稱為大悲。如果悲在四無量心中，稱為悲，不稱為大悲，尚且與聲聞共有。初地以後的菩薩，也有苦悲，大悲唯獨在佛地和第十地。問：為什麼初地到九地，不稱為大悲呢？解釋說：由於四種因緣才稱為大悲。九地以前的菩薩，雖然有緣甚深行苦和猛利作意兩種因緣，沒有長時間的修習和極其清凈的因。
【English Translation】 English version: This is the ninth suffering. It only takes the suffering that arises from the remainder. There are four types of suffering in the second gate, hence the accomplishment of fifty-five sufferings. Increasing to the tenth gate, as previously stated, the five joys are countered by five sufferings: 1. Cause, 2. Experience. 3. The collection that counters suffering, which here refers to the suffering of having no joy. 4. The collection of uninterrupted experience, which is countered by the cause. It refers to the reversal of evil karma into good karma, the root environment conforming to painful experience, and the sole reversal to conforming to joyful experience. The cause of suffering is the joy of two experiences, but now it is reversed to experiencing suffering, which is painful experience. 3. The joy that counters suffering, such as obtaining food when hungry, is now reversed to the suffering of not obtaining it. 4. The joy of interrupted experience, such as entering cessation, is now reversed to suffering because of being in a conscious state. 5. The joy of renunciation, which is the joy of leaving home, and below it says that home is the suffering of being at home. Separation is obtaining the first Dhyana (meditative state), separating from the bonds of the desire realm, but now not obtaining the first Dhyana of the form realm, hence the suffering of the bonds of the desire realm. Tranquility is the second Dhyana leaving the joy of seeking in the first Dhyana, but now not leaving the first Dhyana, hence the suffering of seeking. Bodhi (enlightenment) joy is the three Bodhis (Śrāvakabodhi (聲聞菩提), Pratyekabuddhabodhi (緣覺菩提), and Samyaksaṃbuddha (佛菩提)), but now being in the position of an ordinary being, hence suffering. Therefore, home, the bonds of the desire realm, seeking, and the suffering of ordinary beings correspond in order. In the previous increase of nine gates and eight dharmas, suffering was not mentioned, only benefits, etc., because suffering has already been explained here, so it is not explained again. The treatise explains that of the nineteen sufferings, the first eight come from the previous fifty sufferings, and the latter eleven come from the latter fifty-five sufferings. Question: Why do only these sufferings come, and not others? Explanation: Because the major and profound sufferings are selected as the object of great compassion. It is based on the increase of suffering. Also, according to the place of origin, increasing within one gate, selecting the object of great compassion from within. Refer to the above text for further explanation, but it cannot be quoted in detail. The treatise explains that compassion is called great compassion due to four conditions. If compassion is in the four immeasurables, it is called compassion, not great compassion, and is still shared with the Śrāvakas (聲聞). Bodhisattvas (菩薩) from the first Bhumi (stage) onwards also have suffering compassion, but great compassion is only in the Buddha Bhumi (佛地) and the tenth Bhumi (地). Question: Why is it not called great compassion from the first Bhumi to the ninth Bhumi? Explanation: Because it is called great compassion due to four conditions. Bodhisattvas before the ninth Bhumi, although having the two causes of deeply suffering conduct and intense intention, lack long-term practice and extremely pure cause.
緣故。長時習由三緣故。極清凈要第十地等故。故九地已還菩薩。不名大悲。
論言修習如是無量得四種功德勝利者。住等為四。得現在樂住。一得福德資糧。二于菩提意樂堅固。三為生忍苦。四◎。
瑜伽師地論略纂卷第十一
時享保八年癸卯七月八日此卷一校加點畢
沙門高范(享年六十九) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十二(論本第四十四五六七八九五十)
基撰
此品第三學持之第十五品也。能如是學中之第九品也。性菩提分。唯三十七。但能證菩提。名菩提分。此中十五門。皆是此中廣明。名菩提分品 問曰何以供養品后明耶。前供養品。攝修方便。修成今道之行差別。名菩提分。故次明之。
論解慚愧依處有四中。第四云若諸菩薩于自所生惡作有依隨逐不捨而生羞恥當知是名等者。言惡作有依。謂由第三作惡已悔。悔已復作。後作依前作。故名有依。
論解五濁中。法師云。言體。壽濁。大乘以阿賴耶識連持不死假立命根。即以此命根。為壽濁體 二有情濁。謂下解中雲。不識父母沙門若婆羅門以不信為性。不識家長等。以憍慢為體。不畏今後世罪。以無明為體。不修善等。以懈怠為體。
【現代漢語翻譯】 緣故。長時習由三緣故。極清凈要第十地等故。故九地已還菩薩（Bodhisattva）。不名大悲。
論言修習如是無量得四種功德勝利者。住等為四。得現在樂住。一得福德資糧。二于菩提（Bodhi）意樂堅固。三為生忍苦。四◎。
瑜伽師地論略纂卷第十一
時享保八年癸卯七月八日此卷一校加點畢
沙門高范(享年六十九) 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十二(論本第四十四五六七八九五十)
基撰
現代漢語譯本：此品第三學持之第十五品也。能如是學中之第九品也。性菩提分（Bodhipaksa）。唯三十七。但能證菩提（Bodhi）。名菩提分（Bodhipaksa）。此中十五門。皆是此中廣明。名菩提分品（Bodhipaksa）。問曰何以供養品后明耶。前供養品。攝修方便。修成今道之行差別。名菩提分（Bodhipaksa）。故次明之。
論解慚愧依處有四中。第四云若諸菩薩（Bodhisattva）于自所生惡作有依隨逐不捨而生羞恥當知是名等者。言惡作有依。謂由第三作惡已悔。悔已復作。後作依前作。故名有依。
論解五濁中。法師云。言體。壽濁。大乘以阿賴耶識（Alaya-vijnana）連持不死假立命根。即以此命根。為壽濁體。二有情濁。謂下解中雲。不識父母沙門（Sramana）若婆羅門（Brahmana）以不信為性。不識家長等。以憍慢為體。不畏今後世罪。以無明為體。不修善等。以懈怠為體。
【English Translation】 Because of the causes. Long-term practice is due to three causes. Utmost purity is essential for the Tenth Ground and so on. Therefore, Bodhisattvas (Bodhisattva) below the Ninth Ground are not called 'Great Compassion'.
The treatise states that cultivating such immeasurable qualities yields four kinds of meritorious benefits: abiding, etc., are four. One attains present happiness in abiding. First, one gains the accumulation of merit. Second, one's aspiration for Bodhi (Bodhi) becomes firm. Third, one endures the suffering of birth. Fourth, ◎.
Yogacarabhumi-sastra Compendium, Scroll 11
On the 8th day of the 7th month of the year Kimi (1723), this scroll was proofread and punctuated.
Sramana (monk) Ko Han (aged 69) Taisho Tripitaka, Volume 43, No. 1829, Yogacarabhumi-sastra Compendium
Yogacarabhumi-sastra Compendium, Scroll 12 (Treatise Volumes 44, 45, 46, 47, 48, 49, 50)
Composed by Ji
English version: This chapter is the fifteenth chapter of the third section on learning and upholding. It is the ninth chapter of the section on being able to learn in this way. The nature of the Bodhipaksa (Bodhipaksa) is only thirty-seven. Only those who can realize Bodhi (Bodhi) are called Bodhipaksa (Bodhipaksa). These fifteen topics are all extensively explained herein, hence the name 'Bodhipaksa Chapter' (Bodhipaksa). Question: Why is it explained after the chapter on offerings? The previous chapter on offerings encompasses the skillful means of cultivation. The differences in the practice of cultivating and accomplishing the present path are called Bodhipaksa (Bodhipaksa). Therefore, it is explained next.
The treatise explains that there are four bases for shame and remorse. The fourth states that if Bodhisattvas (Bodhisattva) feel shame for their own misdeeds, clinging to and not abandoning them, know that this is called such. 'Misdeeds with a basis' refers to those who, after committing evil deeds, repent, and then commit them again. The subsequent actions rely on the previous actions, hence the name 'with a basis'.
The treatise explains the five defilements. The Dharma Master says, 'The substance of the defilement of lifespan is that the Mahayana establishes a life-force by temporarily relying on the Alaya-vijnana (Alaya-vijnana) to sustain non-death. This life-force is the substance of the defilement of lifespan.' The second is the defilement of sentient beings, which is explained below: 'Not recognizing parents, Sramanas (Sramana), or Brahmanas (Brahmana) is characterized by disbelief. Not recognizing elders, etc., is embodied by arrogance. Not fearing the sins of this life and future lives is embodied by ignorance. Not cultivating goodness, etc., is embodied by laziness.'
即以五法為有情濁體。謂不信。慢。憍。無明。懈怠也。若同時五蘊者。通五蘊為體 三煩惱濁。謂除見及前五餘煩惱。為此濁體 見濁謂五見。看下文意。實取內道妄見為體。即不正知也 劫濁。謂饑饉。疫病。以觸中二數為體。刀兵以四魔或五蘊為劫體 三界分別。唯欲界。唯南閻浮。其饑饉等三。從三十二十十歲次第起也。若五濁能治道者。
論又諸菩薩如實了知諸器世間破壞成立等者。即知二十劫壞二十劫成等也。
論云又諸菩薩于其世間於世間集等者。此以八種相觀世間也 于其世間者。謂苦諦 於世間集。謂集諦 世間滅。滅諦也 于能往趣世間集行者。謂愛為集諦。受能生愛。即受為趣集行也 往趣世間滅行者。謂道諦 于其世間愛味過患者。重觀集諦苦 及與出離者。重觀滅諦 問曰何以集諦三重觀。苦諦滅諦二重觀耶。義曰若集深可厭故。二三觀之。滅甚可欣故亦重觀也。又前五觀四諦。唯重觀集之趣集行。謂愛者以深可厭故。故重觀之。前別觀四諦。下重觀四諦。愛味。謂集諦。或是苦諦。過患。謂苦諦。或是集諦。出離。謂無漏二諦。為一觀也。
論云由諸菩薩如實了知世間流轉差別者。結前五濁等流轉差別 若器世間流轉差別者。謂結前二十劫成二十劫壞等 若八種相觀
【現代漢語翻譯】 現代漢語譯本： 即以五法作為有情（sentient beings）的污濁之體。這五法是不信、慢（arrogance）、憍（pride）、無明（ignorance）、懈怠（laziness）。如果同時是五蘊（five aggregates）的話，就以通達五蘊為體。 三種煩惱濁，是指除了見（views）以及前面五種之外剩餘的煩惱，以此作為污濁之體。 見濁是指五見（five views）。看下面的文意，實際上是以內道的虛妄見解作為本體，也就是不正知（wrong knowledge）。 劫濁，是指饑饉、疫病，以觸（sense contact）和中（intermediate existence）兩種為體。刀兵以四魔（four maras）或者五蘊作為劫體。 三界（three realms）的分別，唯有欲界（desire realm），唯有南閻浮提（Jambudvipa）。其中的饑饉等三種，是從三十、二十、十歲依次開始出現的。如果五濁（five defilements）有能對治的道的話…… 論中又說，諸菩薩如實了知諸器世間（material world）的破壞、成立等等，也就是知道二十劫（kalpas）壞、二十劫成等等。 論中說，又諸菩薩于其世間、於世間集等等，這是用八種相來觀察世間。『于其世間』，是指苦諦（truth of suffering）。『於世間集』，是指集諦（truth of the origin of suffering）。世間滅，是滅諦（truth of the cessation of suffering）。『于能往趣世間集行者』，是指愛（craving）為集諦，受（feeling）能生愛，也就是受為趣集行。往趣世間滅行者，是指道諦（truth of the path）。『于其世間愛味過患者』，是重新觀察集諦的苦。『及與出離者』，是重新觀察滅諦。問：為什麼集諦要三重觀察，而苦諦、滅諦要二重觀察呢？義曰：因為集諦非常令人厭惡，所以要二三次觀察它。滅諦非常令人欣喜，所以也要重新觀察它。而且，前面的五觀是四諦，唯有重新觀察集之趣集行，也就是愛，因為它非常令人厭惡，所以要重新觀察它。前面是分別觀察四諦，下面是重新觀察四諦。愛味，是指集諦，或者說是苦諦。過患，是指苦諦，或者說是集諦。出離，是指無漏的二諦，作為一種觀察。 論中說，由諸菩薩如實了知世間流轉差別，總結了前面五濁等等的流轉差別。如果是器世間的流轉差別，就是總結了前面二十劫成、二十劫壞等等。如果是八種相的觀察……
【English Translation】 English version: These five things are taken as the impure substance of sentient beings. They are: lack of faith, arrogance (māna), pride (mada), ignorance (avidyā), and laziness (kausīdya). If it is simultaneously the five aggregates (skandhas), then understanding the five aggregates is taken as the substance. The three defilements of afflictions refer to the remaining afflictions besides views and the previous five, and these are taken as the impure substance. The defilement of views refers to the five views (dṛṣṭi). Looking at the meaning of the following text, it actually takes the false views of the inner path as its substance, which is wrong knowledge (mithyājñāna). The defilement of the kalpa refers to famine and epidemics, taking sense contact (sparśa) and intermediate existence (antarābhava) as its substance. Warfare takes the four maras (māra) or the five aggregates as the substance of the kalpa. The distinction of the three realms (tridhātu) is only the desire realm (kāmadhātu), only Jambudvipa (Jambudvīpa). Among them, the three, such as famine, start sequentially from the ages of thirty, twenty, and ten. If the five defilements (pañca kaṣāya) have a path that can counteract them... The treatise also says that the Bodhisattvas truly know the destruction and establishment of the material world (bhājana-loka), which means knowing the twenty kalpas (kalpa) of destruction and the twenty kalpas of establishment, and so on. The treatise says that the Bodhisattvas, regarding the world, the accumulation of the world, etc., observe the world with eight aspects. 'Regarding the world' refers to the truth of suffering (duḥkha-satya). 'Regarding the accumulation of the world' refers to the truth of the origin of suffering (samudaya-satya). The cessation of the world is the truth of cessation (nirodha-satya). 'Regarding those who go towards the accumulation of the world' refers to craving (tṛṣṇā) as the truth of the origin of suffering, and feeling (vedanā) can generate craving, which means feeling is the act of going towards accumulation. Going towards the cessation of the world refers to the truth of the path (mārga-satya). 'Regarding the enjoyment and faults of the world' is re-observing the suffering of the truth of the origin of suffering. 'And those who are liberated' is re-observing the truth of cessation. Question: Why is the truth of the origin of suffering observed three times, while the truth of suffering and the truth of cessation are observed twice? Answer: Because the truth of the origin of suffering is very repulsive, it is observed two or three times. The truth of cessation is very delightful, so it is also re-observed. Moreover, the previous five observations are the four truths, and only the act of going towards the accumulation of the truth of the origin of suffering, which is craving, is re-observed because it is very repulsive. The previous part is observing the four truths separately, and the following part is re-observing the four truths. Enjoyment refers to the truth of the origin of suffering, or the truth of suffering. Faults refer to the truth of suffering, or the truth of the origin of suffering. Liberation refers to the two truths without outflows, as one observation. The treatise says that because the Bodhisattvas truly know the differences in the cycle of the world, it summarizes the differences in the cycle of the previous five defilements, and so on. If it is the difference in the cycle of the material world, it summarizes the previous twenty kalpas of establishment and twenty kalpas of destruction, and so on. If it is the observation of the eight aspects...
世間義者。謂結前觀四諦八種相 若諸世間所有勝義者。結前唯有色等 問曰何以故名勝義義曰若不知其義。而如名即執。此是世俗。既知唯有其名。不起執著故名世間。
論曰普能遠離十四垢業者。舊云六方四惡友四善友為十四垢業。依長阿含。與此六方等全別。身口有四。殺盜邪淫妄語不依此四作諸惡也。惡因有四。謂貪瞋癡怖。不依是四而起惡業。並離六損財法。謂耽酒博戲放蕩迷著伎樂惡友相損。漸隨彼所說。是此六中一一。各有六種。不可煩引。隱六方者。亦如長阿含說。羅悅城有長者子。名曰善生。積世相傳。于清且時。恒禮六方。合六神常護家業。所作諧偶。忽時值佛問有是法不。答言有。與汝不同。父母為東方。長師為南方。妻子為西方。親友為北方。僕使為下方。沙門高德為上方。六方之中各有五事。不可煩引。廣如彼經言。常隱在此六方中。不生憍舉。若能住此六方故。言藏隱 遠四惡友者。亦如彼說。一者如親惡友畏而伏之。實無親意。二者美言惡友言順意違也。三者敬順惡友心雖敬順。然于所作善惡皆從無相諫心。四者惡友為惡事伴。或飲酒博戲淫逸及歌舞等。此四中一一各有四。不可煩引。言此四可惡而當遠之。
攝四善友者。言此四可親。應當親之。如彼經說。一止非友。
【現代漢語翻譯】 現代漢語譯本 世間義是指，結合之前的觀察，四諦（苦、集、滅、道）各有八種相狀。如果世間所有殊勝的意義，結合之前的觀察，就只有色等（色、聲、香、味、觸）。 問：為什麼稱之為勝義？答：如果不知道它的真實意義，只是按照名稱去執著，這就是世俗。如果已經知道這只是一個名稱，不再產生執著，所以稱為世間。
論：普遍能夠遠離十四種垢業的人。舊的說法是六方（東西南北上下）和四惡友、四善友為十四種垢業。依據《長阿含經》，與這六方等完全不同。身口有四種惡業：殺、盜、邪淫、妄語，不依據這四種惡業去做各種壞事。惡因有四種：貪、嗔、癡、怖，不依據這四種惡因而產生惡業。並且遠離六種損財之法，即沉迷於飲酒、賭博、放蕩、迷戀伎樂、與惡友交往而互相損害。逐漸隨順他們所說的。這六種中的每一種，各有六種情況，不便一一列舉。隱藏六方，也如《長阿含經》所說。羅悅城有一位長者之子，名叫善生（name of a person），世代相傳，在清晨的時候，總是禮拜六方，認為六神（six deities）常常守護家業，所作所為都很順利。忽然有一天遇到佛陀，佛陀問他是否有這種法。他回答說有，但與佛陀的不同。父母為東方，長師為南方，妻子為西方，親友為北方，僕使為下方，沙門高德為上方。六方之中各有五件事，不便一一列舉，詳細情況如彼經所說。常常隱藏在這六方中，不產生驕傲自大。如果能夠安住在這六方中，所以說藏隱。 遠離四惡友，也如彼經所說。第一種是像親人一樣的惡友，畏懼而順從他，實際上沒有親近之意。第二種是美言惡友，言語順從你的意思，但內心卻違背。第三種是敬順惡友，內心雖然敬順，但對於所作的善惡之事，都沒有勸諫之心。第四種是惡友是做壞事的同伴，或者一起飲酒、賭博、淫逸以及歌舞等。這四種中的每一種，各有四種情況，不便一一列舉。說這四種是可惡的，應當遠離。
攝取四善友，是說這四種是可以親近的，應當親近他們。如彼經所說，第一種是阻止非友。
【English Translation】 English version 'The meaning of 'worldly' refers to, combining the previous observation, the four Noble Truths (suffering, its origin, its cessation, and the path to its cessation) each having eight aspects. If all the supreme meanings in the world, combining the previous observation, consist only of form, etc. (form, sound, smell, taste, touch).' 'Question: Why is it called 'supreme meaning'? Answer: If one does not know its true meaning and clings to it merely by its name, this is worldly. If one already knows that it is just a name and no longer generates attachment, therefore it is called 'worldly'.'
'The treatise says: 'Those who can universally stay away from the fourteen defilements.' The old saying is that the six directions (east, west, south, north, up, down), the four bad friends, and the four good friends are the fourteen defilements. According to the 'Longer Agama Sutra', it is completely different from these six directions, etc. There are four kinds of evil deeds of body and speech: killing, stealing, sexual misconduct, and lying. Do not rely on these four to do various bad things. There are four causes of evil: greed, hatred, delusion, and fear. Do not rely on these four to generate evil deeds. And stay away from the six ways of losing wealth, namely, indulging in drinking, gambling, dissipation, infatuation with music, and associating with bad friends to harm each other. Gradually follow what they say. Each of these six has six kinds of situations, which are inconvenient to list one by one. Hiding the six directions is also as described in the 'Longer Agama Sutra'. In Rajagriha, there was the son of an elder named Shan Sheng (name of a person), who, generation after generation, always worshiped the six directions in the early morning, believing that the six deities (six deities) often protected the family business, and everything he did went smoothly. Suddenly one day he met the Buddha, and the Buddha asked him if he had this practice. He replied that he did, but it was different from the Buddha's. Parents are the east, teachers are the south, wife is the west, relatives and friends are the north, servants are the bottom, and monks of high virtue are the top. Each of the six directions has five things, which are inconvenient to list one by one, as detailed in that sutra. Always hide in these six directions, without generating arrogance. If one can abide in these six directions, it is said to be hidden.' 'Staying away from the four bad friends is also as described in that sutra. The first is a bad friend who is like a relative, fearing and obeying him, but actually having no intention of being close. The second is a bad friend with beautiful words, whose words follow your meaning, but whose heart goes against it. The third is a respectful and obedient bad friend, whose heart is respectful and obedient, but who has no intention of advising on the good or bad things done. The fourth is a bad friend who is a companion in doing bad things, or drinking, gambling, engaging in sexual misconduct, and singing and dancing together. Each of these four has four kinds of situations, which are inconvenient to list one by one. It is said that these four are hateful and should be avoided.'
'Gathering the four good friends means that these four are approachable and should be approached. As that sutra says, the first is stopping non-friends.'
惡事相止。二慈愍友。苦事相憐。三利人友。樂事相與。四同事友。善事相同。一一之中各有四種。不可煩引。廣如彼經。
論云如尸佉洛迦契經中說者。此翻為頂髻持。即頭上頂髻也。又尸迦名髻。洛迦名執髻。即執髻也。此是八名如長阿含。或是異生小時名也。
論云菩薩成就如是等法如其世間正所應知如其世間正所應轉者。結上受正所應知結緣諦等。以上八相應對結以下文。
第四十五卷
論解四依。依諸經論次第不同。如涅槃經。從果推因說次第。謂真如是果。可依真果。不可依人。即緣如智名義。可依此義不可依語。即因此智起后得說法可依此智。不可依識。既聞法已可依了義。不可依不了義。又卻推從因至果。即以法為證真如智。即是因義。為真如即是果。可依了義。即先觀因。後方觀智。不依于識。今此五重。不能煩記。今此文即為第三重解。如文可知。
論依了義經不依不了義等。言本性義者。即諸法之性體。言識有八種。是識之本性。小乘不了義不說故。並於本性。亦不能了也。
論解依智不依識等。聞思是智。何故不依。義曰雖是智。散智也。未圓滿故不可依。若爾世間非應可依。義曰亦不可依。且以三慧相對。今不依者。論唯言聞思。真實修慧中。亦有
【現代漢語翻譯】 惡事相止：不做壞事。 二慈愍友：以慈悲之心憐憫朋友。 苦事相憐：對朋友的苦難表示同情。 三利人友：做對朋友有益的事情。 樂事相與：與朋友分享快樂的事情。 四同事友：與朋友一同做好事。 善事相同：與朋友一同行善。 每一種友誼都有四種表現，這裡不一一列舉，詳細內容可以參考相關經典。
論中提到如《尸佉洛迦契經》（Śikhārakāka Sūtra）中所說。《尸佉洛迦》（Śikhārakāka）翻譯為『頂髻持』，指的是頭上的髮髻。另外，《尸迦》（Śikhā）的意思是『髻』，《洛迦》（rāka）的意思是『執髻』，也就是拿著髮髻。這是八個名稱，如《長阿含經》中所說，或者是一個凡人在小時候的名字。
論中提到菩薩成就這些法，如世間所應知，如世間所應轉。總結上面所說的，應知結緣諦等。以上八種相應對以下的內容。
第四十五卷
論述解釋四依。依據不同的經典和論典，次第有所不同。例如《涅槃經》，從結果推導原因來說明次第，即真如是結果，可以依靠真如這個結果，但不能依靠人。即緣如智的名義，可以依靠這個義理，但不能依靠語言。即因為這個智慧而產生后得說法，可以依靠這個智慧，但不能依靠識。既然聽聞了佛法，就可以依靠了義經，不能依靠不了義經。反過來，也可以從原因推導到結果，即以法來證明真如智，這就是原因的意義，而真如就是結果。可以依靠了義經，即先觀察原因，然後才觀察智慧，不依賴於識。現在這五重含義，不能一一記住。現在這段文字是第三重解釋，如文中所說。
論述依據了義經，不依據不了義經等。所說的本性義，指的是諸法的自性。所說的識有八種，是識的本性。小乘不了義經沒有說明，因此對於本性，也不能瞭解。
論述解釋依靠智慧，不依靠識等。聞思是智慧，為什麼不能依靠？解釋說，雖然是智慧，但只是散亂的智慧，還沒有圓滿，所以不能依靠。如果這樣，世間的智慧也不應該可以依靠。解釋說，也是不可以依靠的。暫且以三慧相對比，現在不依靠的，論中只說了聞思，真實的修慧中，也有...
【English Translation】 Stop doing evil deeds. Two, compassionate friends: have compassion for friends. Sympathize with friends in their suffering. Three, beneficial friends: do things that benefit friends. Share joyful things with friends. Four, friends who work together: do good deeds together with friends. Share the same good deeds. Each of these friendships has four aspects, which will not be listed here one by one. Detailed content can be found in the relevant scriptures.
The treatise mentions, as stated in the Śikhārakāka Sūtra (Śikhārakāka Sūtra). Śikhārakāka translates to 'holding the topknot,' referring to the hair knot on the head. Additionally, Śikhā means 'topknot,' and rāka means 'holding the topknot,' which is holding the topknot. These are eight names, as mentioned in the Dīrgha Āgama Sutra, or it could be the name of an ordinary person in childhood.
The treatise mentions that Bodhisattvas accomplish these dharmas, as the world should know, as the world should transform. Summarizing what has been said above, one should know the causes of suffering, etc. The above eight correspond to the following content.
Volume 45
The treatise explains the Four Reliances. According to different scriptures and treatises, the order is different. For example, the Nirvana Sutra explains the order by deriving the cause from the result, that is, Suchness (Tathatā) is the result, and one can rely on this result of Suchness, but not on a person. That is, the name and meaning of wisdom based on conditions, one can rely on this meaning, but not on language. That is, because of this wisdom, subsequent teachings arise, one can rely on this wisdom, but not on consciousness. Since one has heard the Dharma, one can rely on the definitive meaning (nītārtha sūtras), but not on the non-definitive meaning (neyārtha sūtras). Conversely, one can also derive the result from the cause, that is, using the Dharma to prove the wisdom of Suchness, which is the meaning of the cause, and Suchness is the result. One can rely on the definitive meaning, that is, first observe the cause, and then observe the wisdom, not relying on consciousness. Now these five layers of meaning cannot be remembered one by one. Now this passage is the third layer of explanation, as stated in the text.
The treatise relies on definitive meaning sutras, not on non-definitive meaning sutras, etc. The so-called nature meaning refers to the self-nature of all dharmas. The so-called eight kinds of consciousness are the nature of consciousness. The non-definitive meaning sutras of the Hinayana do not explain this, so they cannot understand the nature either.
The treatise explains relying on wisdom, not relying on consciousness, etc. Hearing and thinking are wisdom, why can't one rely on them? The explanation is that although it is wisdom, it is only scattered wisdom, not yet complete, so one cannot rely on it. If so, worldly wisdom should also not be reliable. The explanation is that it is also not reliable. For the time being, comparing the three wisdoms, what is not relied upon now, the treatise only mentions hearing and thinking, in the true wisdom of cultivation, there is also...
不依也。
論云非於聞思但識法義非真證智等者。言非唯聞思。為識法義。不依真證智。又非聞思是之文。不依余以聞思但識法義故。而不更依真證智也。
論總結中。云略顯四重謂所說義正理大師修所成慧真實證智。如前四依次第而配。第二大師。即上依法不依人 依法不依人者。何名大師。此中雖是大師。大師謂佛。所說亦不可信存於法。又若大師說。不是正理故。以大師之言。結依法不依人也。
論解四無礙解中。法以能詮之教故。論言於一切法一切異門。異門即能詮之差別門也。如理之智。如事之智。此皆所緣境。依緣此故。得修所成之慧。此能詮慧。是法無礙體。其義無礙解。即前法下所詮之義。故能詮法中。有異門之言。所詮義中。有異相之談別也。即于能詮得智。名法無解。于所詮得自在。名義無礙解。如雜集第十四云。法無礙於一切名差別。謂依無明等。于無智無見不現觀等差別名中。無礙智義無礙智相及意趣。相謂自共相。意趣謂別義等。
論解釋詞中。但有訓釋諸法言詞。如雜集亦云。謂于諸方言音。謂無量國邑眾生自想言詞。釋諸方言詞。謂可破壞名世間等。以一音演說。眾生隨類各得解等。名種種言音也。
論解辨無礙中。此唯言於一切法一切品別。如雜集
【現代漢語翻譯】 現代漢語譯本： 不應依賴（不依也）。
論中說，『並非僅僅通過聽聞和思考就能認識法的意義，而不依賴真正的證悟智慧』等等。意思是說，並非僅僅通過聽聞和思考就能認識法的意義，而不依賴真正的證悟智慧。而且，『並非聽聞和思考』是這句話的重點。因為僅僅通過聽聞和思考就能認識法的意義，所以不再需要依賴真正的證悟智慧。
論在總結中說，『簡略地顯示四重意義，即所說的意義、正理、大師的修行所成就的智慧、真實的證悟智慧』，這與之前的四依（四種依靠）的順序相對應。第二種『大師』，就是上面說的『依法不依人』。『依法不依人』，什麼是大師呢？雖然這裡說是大師，大師指的是佛（Buddha）。但是，佛所說的話也不可完全相信，而應以法為準。而且，如果大師所說的不符合正理，那麼就應該以大師的言論來總結『依法不依人』的原則。
論在解釋四無礙解（catu-pratisamvida）中，『法』是指能夠詮釋的教法。論中說，『對於一切法（dharma）的一切不同方面』，『不同方面』就是指能夠詮釋的教法的不同門類。『如理之智』，『如事之智』，這些都是所緣境（ālambana）。依靠這些所緣境，才能獲得修行所成就的智慧。這種能夠詮釋的智慧，是法無礙解的本體。而義無礙解，就是前面『法』所詮釋的意義。因此，在能夠詮釋的『法』中，有『不同方面』的說法；在所詮釋的『義』中，有『不同相』的說法。也就是說，對於能夠詮釋的法獲得智慧，稱為法無礙解；對於所詮釋的意義獲得自在，稱為義無礙解。如《雜集論》（Abhidharmasamuccaya）第十四卷所說，『法無礙解是指對於一切名稱的差別，例如依賴無明（avidyā）等，對於無智、無見、不現觀等差別名稱中，沒有障礙的智慧；義無礙解是指智慧的相和意趣』。『相』是指自相和共相，『意趣』是指不同的意義等等。
論在解釋詞無礙解中，『僅僅是訓釋諸法的言詞』，如《雜集論》也說，『是指對於各種方言音，即無量國邑眾生自己設想的言詞，解釋各種方言詞，即可以破壞的名、世間等等，用一種聲音演說，眾生根據各自的類別都能理解』，這稱為種種言音。
論在解釋辯無礙解中，『這僅僅是說對於一切法的一切品類差別』，如《雜集論》所說。
【English Translation】 English version: Not to rely on (Na依也).
The treatise says, 'It is not merely through hearing and thinking that one can understand the meaning of the Dharma, without relying on true realized wisdom,' etc. This means that it is not merely through hearing and thinking that one can understand the meaning of the Dharma without relying on true realized wisdom. Moreover, 'not hearing and thinking' is the key point of this statement. Because one can understand the meaning of the Dharma merely through hearing and thinking, there is no further need to rely on true realized wisdom.
The treatise, in its conclusion, says, 'Briefly revealing the fourfold meaning, namely, the meaning spoken of, right reason, the wisdom accomplished through the master's practice, and true realized wisdom,' which corresponds to the order of the previous four reliances (four supports). The second 'master' is what was mentioned above, 'relying on the Dharma, not on the person.' 'Relying on the Dharma, not on the person,' what is a master? Although it is said here to be a master, the master refers to the Buddha. However, the words of the Buddha should not be completely believed either, but should be based on the Dharma. Moreover, if what the master says does not conform to right reason, then the principle of 'relying on the Dharma, not on the person' should be concluded based on the master's words.
The treatise, in explaining the four unimpeded understandings (catu-pratisamvida), states that 'Dharma' refers to the teachings that can explain. The treatise says, 'Regarding all Dharmas (dharma) in all their different aspects,' 'different aspects' refers to the different categories of teachings that can explain. 'Wisdom according to reason,' 'wisdom according to things,' these are all objects of cognition (ālambana). Relying on these objects of cognition, one can attain the wisdom accomplished through practice. This wisdom that can explain is the substance of the unimpeded understanding of Dharma. And the unimpeded understanding of meaning is the meaning explained by the preceding 'Dharma.' Therefore, in the 'Dharma' that can explain, there is the saying of 'different aspects'; in the 'meaning' that is explained, there is the saying of 'different characteristics.' That is to say, gaining wisdom regarding the Dharma that can explain is called the unimpeded understanding of Dharma; gaining freedom regarding the meaning that is explained is called the unimpeded understanding of meaning. As the Abhidharmasamuccaya (Compendium of Abhidharma) Volume 14 says, 'The unimpeded understanding of Dharma refers to the unobstructed wisdom regarding the differences in all names, such as relying on ignorance (avidyā), regarding the different names of non-wisdom, non-seeing, non-manifestation, etc.; the unimpeded understanding of meaning refers to the characteristics and intentions of wisdom.' 'Characteristics' refers to self-characteristics and common characteristics, 'intentions' refers to different meanings, etc.
The treatise, in explaining the unimpeded understanding of words, states, 'It is merely explaining the words of all Dharmas,' as the Abhidharmasamuccaya also says, 'It refers to explaining the words of various dialects, that is, the words that countless countries and beings themselves imagine, explaining the words of various dialects, that is, names that can be destroyed, the world, etc., speaking with one voice, beings can understand according to their respective categories,' this is called various sounds.
The treatise, in explaining the unimpeded understanding of eloquence, states, 'This merely speaks of all Dharmas in all their categories of differences,' as the Abhidharmasamuccaya says.
。一切品別者。謂實有。假有。世俗有。勝義有等。種種差別之辭辨也。若如盡所有性。與前同。
論類比四辨中。云此上無有自能妙善現正等覺況善為他無倒開示者。此意。定唯此四辨能現正等覺。及為他無倒開示。除此四辨以上。無有現等覺等。是此中意。
論解大乘聲聞二種菩提分法。名二乘理趣。菩薩于聲聞涅槃。如實了知為欲伏聲聞。具一切種智故。而於其中不作證取。于大乘理趣。與聲聞別。
論云謂諸菩薩能于其身住修身觀不于其身份別有性亦不分別一切種類都無有性又于其身中遠離言說自性法性如實了知等者。
不分別有性。不為遍計執分別 身有不分別無性者。不分別依他圓成二性是無 又于其身遠離言說自性法性等者。此重解圓成不起言說分別。真如是不可言說自性法性也。若準下如是菩薩于身等法不分別苦等文。即亦不分別一切種類都無有性。唯觀依他遠離言說自性法性者。即圓成實。今離言說。言說不相稱。不同依他。故下文言是四諦之法性。法性即真如也。即不分別有性。是遍計。不分別一切種類都無有性。是依他 遠離言說自性法性。是圓成實也 若隨順無量安立理趣妙智。是后得智也。此乃菩薩。與二乘菩提分法觀別也。此中廣辨菩提分品。義如常途。唯有
【現代漢語翻譯】 現代漢語譯本：一切品類的區別，指的是對『實有』（真實存在），『假有』（虛假存在），『世俗有』（世俗意義上的存在），『勝義有』（勝義諦意義上的存在）等等種種差別的言辭辨析。如果像『盡所有性』（對事物所有方面的認識）一樣，就和前面所說的一樣。
在論述類比四辨（四種辯才）中，說『此上沒有自己能夠巧妙地、圓滿地顯現正等覺（完全覺悟），更何況能善巧地為他人無誤地開示真理的人』。這句話的意思是，確定只有這四種辯才能夠顯現正等覺，以及為他人無誤地開示。除了這四種辯才之外，沒有能夠顯現正等覺等等的。這是其中的意思。
論述區分大乘聲聞（聽聞佛法而覺悟者）兩種菩提（覺悟）的方法，稱為二乘理趣（兩種乘的道理）。菩薩（覺悟的有情）對於聲聞的涅槃（寂滅），如實了知是爲了降伏聲聞，爲了具足一切種智（對一切事物和道理的智慧），因此不對其進行證取（親自體驗和獲得）。對於大乘的理趣，與聲聞有所區別。
論中說：『菩薩能夠安住在自身，修習身觀（對身體的觀察），不對自身分別有自性，也不分別一切種類都無自性，又在自身中遠離言說自性法性（不可言說的自性和法性），如實了知等等。』
『不分別有自性』，是不為遍計執（虛妄分別）所分別，認為身有自性；『不分別無自性』，是不分別依他起性（因緣和合而生起的性質）和圓成實性（究竟真實的性質）是無。『又在自身中遠離言說自性法性等等』，這是再次解釋圓成實性，不起言說分別。真如（事物的真實如是的狀態）是不可言說的自性法性。如果按照下文『如是菩薩對於身等法不分別苦等』的文句，也就是不分別一切種類都無有自性，只是觀察依他起性，遠離言說自性法性，那就是圓成實性。現在遠離言說，言說與實際不相符，不同於依他起性。所以下文說這是四諦（苦、集、滅、道）的法性，法性就是真如。即『不分別有自性』，是遍計執；『不分別一切種類都無有自性』，是依他起性；『遠離言說自性法性』，是圓成實性。如果隨順無量安立理趣妙智，那就是后得智（證得真如后所獲得的智慧）。這是菩薩與二乘菩提分法（通往覺悟的修行方法）的觀察區別。此中廣泛辨析菩提分品，意義如常途，只有不同之處。
【English Translation】 English version: All categories of distinctions refer to the verbal analysis of various differences such as 'real existence' (truly existing), 'illusory existence' (falsely existing), 'conventional existence' (existing in a worldly sense), 'ultimate existence' (existing in the ultimate truth), and so on. If it is like 'exhaustive nature' (knowledge of all aspects of things), it is the same as what was said before.
In the discussion of the four kinds of eloquence (four kinds of eloquence), it is said, 'Above this, there is no one who can skillfully and perfectly manifest complete enlightenment (perfect awakening), let alone skillfully and flawlessly reveal the truth to others.' The meaning of this sentence is that only these four kinds of eloquence can manifest complete enlightenment and flawlessly reveal it to others. Apart from these four kinds of eloquence, there is no one who can manifest complete enlightenment, etc. This is the meaning within it.
The discussion of distinguishing the two methods of Bodhi (awakening) of the Mahayana Sravakas (those who awaken by hearing the Buddha's teachings) is called the Two Vehicle Reason (the principles of the two vehicles). Bodhisattvas (enlightened beings) truly understand the Nirvana (cessation) of the Sravakas in order to subdue the Sravakas and to possess all-knowing wisdom (wisdom about all things and principles). Therefore, they do not personally experience and attain it. The principles of Mahayana are different from those of the Sravakas.
The treatise says: 'Bodhisattvas can abide in their bodies, cultivate body contemplation (observation of the body), not discriminate the self-nature of the body, nor discriminate that all kinds have no self-nature, and also, in their bodies, are far from the self-nature and dharma-nature of speech (the inexpressible self-nature and dharma-nature), truly knowing, etc.'
'Not discriminating self-nature' means not being discriminated by pervasive attachment (false discrimination), thinking that the body has self-nature; 'not discriminating no self-nature' means not discriminating that dependent origination (the nature of arising from the combination of causes and conditions) and perfect reality (the ultimate true nature) are non-existent. 'Also, in their bodies, being far from the self-nature and dharma-nature of speech, etc.' This is a re-explanation of perfect reality, without arising speech discrimination. Suchness (the true state of things) is the inexpressible self-nature and dharma-nature. If according to the sentence 'Thus, Bodhisattvas do not discriminate suffering, etc., regarding the body and other dharmas' in the following text, it means not discriminating that all kinds have no self-nature, but only observing dependent origination, being far from the self-nature and dharma-nature of speech, which is perfect reality. Now, being far from speech, speech does not match reality, which is different from dependent origination. Therefore, the following text says that this is the dharma-nature of the Four Noble Truths (suffering, accumulation, cessation, path), and dharma-nature is suchness. That is, 'not discriminating self-nature' is pervasive attachment; 'not discriminating that all kinds have no self-nature' is dependent origination; 'being far from the self-nature and dharma-nature of speech' is perfect reality. If following the immeasurable establishment of the principle of wonderful wisdom, it is subsequent wisdom (the wisdom obtained after attaining suchness). This is the difference in observation between Bodhisattvas and the methods of Bodhi division (methods of practice leading to enlightenment) of the Two Vehicles. The Bodhi division products are widely analyzed here, and the meaning is as usual, with only differences.
佛地。智義用分。一時俱有德智。共為四念住觀。身一時有。詳曰。此義不然。皆妙觀察智為。即如佛地論。
論解止觀中。此中菩薩略有四行當知名止一勝義世俗智前行者。即無分別智。后得智之前方便定。即與加行智同時定 問曰何以得知。此中世俗智。是后得智。義曰前總標門中有二智。一如實真智。二安立世俗妙智。故知此中世俗智。是后得智。二勝義世俗智果者。即與正智后得智。同時定是前加行定之果故。二智同時定體。即是果也 又釋即二智后所生等流之定故。言勝義世俗智果。即二智家果也 問曰何不明二智俱時定。義曰下第三第四定。即二智同時定也 三普於一切戲論想中無功用轉者。轉即轉滅。謂正智普於一切戲論想中。皆能轉滅。若如前解。二智果者。此即說正智同時定之業用。若如后解者。即正明正智同時定 四即于如是離言唯事由無有相無所分別其心寂靜趣向一切法平等性一味實性者。說正智觀依他不分別有性故。入一味真如義。若依前解。即說二重說二智之業用。若依后解。即重明二智之業用。第三正明體。今此明用也。若約位者。第一在地前加行道中。第二入地已去乃至七地以前。第三在八地以上乃至九地。第四十地為之。入于佛地。
論解觀中。有四行當知名觀者。謂
【現代漢語翻譯】 現代漢語譯本：佛地（Buddha-bhūmi，佛的境界）。智義用分，一時俱有德智。共同作為四念住觀（catuḥ-smṛtyupasthāna，四種專注的修行）。身一時有，詳細地說，這種說法是不對的。都是妙觀察智（pratyavekṣaṇā-jñāna，辨別智慧）的作用。就像《佛地論》（Buddha-bhūmi-śāstra）所說。
《論解止觀》中說：『此中菩薩略有四行當知名止（śamatha，止禪）一勝義世俗智前行者』，即無分別智（nirvikalpa-jñāna，無分別的智慧），后得智（pṛṣṭhalabdha-jñāna，證得根本智后所獲得的智慧）之前方便定（samādhi，禪定），即與加行智（prayoga-jñāna，修行智慧）同時的禪定。問：『何以得知此中世俗智（saṃvṛti-jñāna，世俗諦的智慧）是后得智？』答：『前總標門中有二智，一如實真智（yathābhūta-jñāna，如實的真智慧），二安立世俗妙智（saṃsthāpana-saṃvṛti-jñāna，安立世俗的微妙智慧）。』故知此中世俗智是后得智。二勝義世俗智果者，即與正智（samyak-jñāna，正確的智慧），后得智同時的禪定，是前加行定之果故。二智同時的定體，即是果也。又解釋說，即二智后所生等流之定故，言勝義世俗智果，即二智家果也。問：『何不明二智俱時定？』答：『下第三第四定，即二智同時定也。』三普於一切戲論想中無功用轉者，轉即轉滅。謂正智普於一切戲論想中，皆能轉滅。若如前解二智果者，此即說正智同時定之業用。若如后解者，即正明正智同時定。四即于如是離言唯事由無有相無所分別其心寂靜趣向一切法平等性一味實性者，說正智觀依他不分別有性故，入一味真如（tathātā，真如實性）義。若依前解，即說二重說二智之業用。若依后解，即重明二智之業用。第三正明體，今此明用也。若約位者，第一在地前加行道中，第二入地已去乃至七地以前，第三在八地以上乃至九地，第四十地為之，入于佛地。
《論解觀》中說：『有四行當知名觀（vipaśyanā，觀禪）者，謂』
【English Translation】 English version: Buddha-bhūmi (the realm of the Buddha). The division of wisdom, meaning, and function, simultaneously possessing virtue and wisdom. Together, they serve as the contemplation of the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna, the four kinds of focused practice). The body exists simultaneously. To elaborate, this view is incorrect. It is all the function of the Wonderful Observing Wisdom (pratyavekṣaṇā-jñāna, discriminating wisdom). As stated in the Buddha-bhūmi-śāstra (Treatise on the Buddha-bhūmi).
In the 'Commentary on Śamatha-Vipassanā', it says: 'Here, Bodhisattvas have four practices that should be known as Śamatha (calm abiding). First, the preliminary practice of the Supreme Truth and Conventional Wisdom,' which is the Non-Discriminating Wisdom (nirvikalpa-jñāna, non-discriminatory wisdom), the preliminary expedient samādhi (meditative concentration) before the Subsequently Attained Wisdom (pṛṣṭhalabdha-jñāna, wisdom attained after the fundamental wisdom), which is the samādhi simultaneous with the Application Wisdom (prayoga-jñāna, wisdom of practice). Question: 'How do we know that the Conventional Wisdom (saṃvṛti-jñāna, wisdom of conventional truth) here is the Subsequently Attained Wisdom?' Answer: 'In the preceding general introduction, there are two wisdoms: first, the Wisdom of Reality (yathābhūta-jñāna, wisdom of reality as it is), and second, the Wonderful Wisdom of Establishing Conventions (saṃsthāpana-saṃvṛti-jñāna, wonderful wisdom of establishing conventions).' Therefore, we know that the Conventional Wisdom here is the Subsequently Attained Wisdom. Second, the result of the Supreme Truth and Conventional Wisdom is the samādhi simultaneous with the Correct Wisdom (samyak-jñāna, correct wisdom) and the Subsequently Attained Wisdom, because it is the result of the preceding Application Samādhi. The essence of the samādhi simultaneous with the two wisdoms is the result. It is also explained as the samādhi of equal flow arising after the two wisdoms. Therefore, the result of the Supreme Truth and Conventional Wisdom is the result of the two wisdoms. Question: 'Why not explain the samādhi simultaneous with the two wisdoms?' Answer: 'The third and fourth samādhis below are the samādhi simultaneous with the two wisdoms.' Third, 'universally, without effort, transforming within all conceptual proliferations,' transformation means cessation. That is, the Correct Wisdom universally transforms and extinguishes all conceptual proliferations. If we interpret it as the result of the two wisdoms as before, this describes the function of the samādhi simultaneous with the Correct Wisdom. If we interpret it as later, it directly clarifies the samādhi simultaneous with the Correct Wisdom. Fourth, 'that is, in such a state, apart from words, only things exist, without characteristics, without discrimination, the mind is tranquil, directed towards the equality of all dharmas, the single flavor of reality,' it speaks of the Correct Wisdom contemplating the dependent nature without discriminating existence, thus entering the meaning of the single flavor of Suchness (tathātā, thusness). If we interpret it as before, it describes the function of the two wisdoms twice. If we interpret it as later, it clarifies the function of the two wisdoms again. The third directly clarifies the essence, and now this clarifies the function. If we consider the stages, the first is in the path of application before the ground, the second is from entering the ground up to the seventh ground, the third is from the eighth ground up to the ninth ground, and the fourth is for the tenth ground, entering the Buddha-bhūmi.
In the 'Commentary on Contemplation', it says: 'There are four practices that should be known as Vipassanā (insight meditation), namely'
即四行。止道前行。是第一即加行智。前四止中之前行智。有漏聞思也。且論四止前行之智。其實與第一止同時觀。是加行智。亦在此第一攝。離增益執。第二離損減執。第三即無分別智。離二邊也 及與隨順乃至安立理趣。是第四后得智。此四智地地皆有別配。稍難。
論解依內外成就。各有六種中。既言為內外二別。何得內中有成眾生之義。外中有自成之義。義曰于內中雖言外眾生。意取菩薩心故言內。于外義在有情。不存於內自就。
論言一月不食。是外道計。投巖赴火。是尼揵子計。
論言婆羅門吠陀迦咒者。此云明咒也。究竟凈。謂為無漏出世凈也。
論解隨順會通方便善巧中。謂諸菩薩下。乃至又于趣入遍緣一切三摩地門能為隨順等以來。明隨順。以下明會通。隨順順彼。會通為釋經說。先隨順令生欣樂。方便通緣故也。隨順中。先愛語。即美語也。次佈施亦復現行近施隨轉等者。是也 近施隨轉者。謂隨起施而攝近之。或近施即行施攝事而近之。隨轉者即同事。攝事。由佈施財同爲伴事。除所生恚等。生愛敬下。明利行。
論云爲現神通記心顯說等者。即三輪也。
論云又于趣入遍緣一切三摩地門能為隨順教授教誡等者。謂有三摩地。能遍緣一切。即一切種智所
【現代漢語翻譯】 現代漢語譯本： 『即四行。止道前行。是第一即加行智。』意思是說，在四種止觀方法之前所做的準備工作，就是第一階段的加行智（preparatory wisdom）。『前四止中之前行智。有漏聞思也。』指的是前面四種止觀方法中的加行智，是有侷限性的，通過聽聞和思考獲得的智慧。 『且論四止前行之智。其實與第一止同時觀。是加行智。亦在此第一攝。離增益執。』這裡討論的是四種止觀方法之前的智慧。實際上，它與第一種止觀方法同時進行觀察，這就是加行智，也包含在第一種止觀方法中，目的是去除增益執（exaggerating）。『第二離損減執。第三即無分別智。離二邊也。』第二種止觀方法去除損減執（denial），第三種是無分別智（non-discriminating wisdom），遠離兩種極端。『及與隨順乃至安立理趣。是第四后得智。』以及隨順世俗，最終確立真理，這是第四種后得智（wisdom attained after）。『此四智地地皆有別配。稍難。』這四種智慧在不同的修行階段有不同的對應，比較複雜。 『論解依內外成就。各有六種中。既言為內外二別。何得內中有成眾生之義。外中有自成之義。』經論解釋說，依據內外成就，各有六種。既然說是內外兩種區別，為什麼內部成就中有成就眾生的含義，而外部成就中有自我成就的含義呢？『義曰于內中雖言外眾生。意取菩薩心故言內。于外義在有情。不存於內自就。』解釋是，在內部成就中，雖然提到外部眾生，但指的是菩薩的心，所以說是內部。在外部成就中，意義在於有情眾生，而不是存在於內部的自我成就。 『論言一月不食。是外道計。投巖赴火。是尼揵子計。』經論說，一個月不吃飯，是外道的做法。跳崖赴火，是尼揵子（Nigantha，古印度苦行者）的做法。 『論言婆羅門吠陀迦咒者。此云明咒也。究竟凈。謂為無漏出世凈也。』經論說，婆羅門（Brahman，印度教祭司）的吠陀迦咒（Vedic mantra），這裡指的是明咒（vidya-mantra，真言）。究竟清凈，指的是沒有煩惱的、超越世俗的清凈。 『論解隨順會通方便善巧中。謂諸菩薩下。乃至又于趣入遍緣一切三摩地門能為隨順等以來。明隨順。以下明會通。隨順順彼。會通為釋經說。先隨順令生欣樂。方便通緣故也。』經論解釋隨順、會通、方便善巧，說諸位菩薩，乃至進入並普遍聯繫一切三摩地（samadhi，禪定）之門，能夠隨順等等，以上是說明隨順，以下是說明會通。隨順是順應他人，會通是解釋經文。首先隨順他人，使他們感到高興，因為方便法門是普遍聯繫的。『隨順中。先愛語。即美語也。次佈施亦復現行近施隨轉等者。是也。』在隨順中，首先是愛語（pleasant speech），也就是美好的語言。其次是佈施（dana，慷慨），也包括現行佈施、近施、隨轉等等。 『近施隨轉者。謂隨起施而攝近之。或近施即行施攝事而近之。隨轉者即同事。攝事。由佈施財同爲伴事。除所生恚等。生愛敬下。明利行。』近施隨轉，指的是隨著佈施的發生而接近對方。或者說，近施就是通過佈施來攝取和接近對方。隨轉指的是同事，攝取對方。因為通過佈施財物，可以和對方成為夥伴，消除產生的怨恨等等。產生愛敬，說明這是利行（beneficial action）。 『論云爲現神通記心顯說等者。即三輪也。』經論說，爲了展現神通、記住他人的心念並顯明解說等等，這就是三輪（three wheels）。 『論云又于趣入遍緣一切三摩地門能為隨順教授教誡等者。謂有三摩地。能遍緣一切。即一切種智所』經論說，進入並普遍聯繫一切三摩地之門，能夠隨順、教授、教誡等等，指的是有這樣一種三摩地，能夠普遍聯繫一切，也就是一切種智（sarvakarajnata，對一切事物和現象的全面認知）所……
【English Translation】 English version: 'That is, the four practices. The preliminary practice of stopping [Samatha] and observing [Vipassana] is the first, which is the preparatory wisdom [Adhikara-jnana].' This means that the preparatory work done before the four methods of stopping and observing is the preparatory wisdom of the first stage. 'The preliminary practice wisdom in the previous four stoppings is the limited hearing and thinking.' It refers to the preparatory wisdom in the previous four methods of stopping and observing, which is limited and obtained through hearing and thinking. 'Moreover, discussing the wisdom of the preliminary practice of the four stoppings, it is actually observed simultaneously with the first stopping. It is the preparatory wisdom and is also included in this first stopping, which is to remove the attachment of exaggeration.' Here, we are discussing the wisdom before the four methods of stopping and observing. In fact, it is observed simultaneously with the first method of stopping and observing. This is the preparatory wisdom, which is also included in the first method of stopping and observing, and its purpose is to remove the attachment of exaggeration. 'The second removes the attachment of denial. The third is non-discriminating wisdom, which is away from the two extremes.' The second method of stopping and observing removes the attachment of denial. The third is non-discriminating wisdom, which is away from the two extremes. 'And to accord with and even establish the principles, this is the fourth wisdom attained after [Prsthalabdha-jnana].' And to accord with the mundane and ultimately establish the truth, this is the fourth wisdom attained after. 'These four wisdoms have different correspondences in different stages of practice, which is a bit difficult.' These four wisdoms have different correspondences in different stages of practice, which is relatively complex. 'The commentary explains that based on internal and external achievements, there are six types each. Since it is said that there are two distinctions, internal and external, how can there be the meaning of achieving sentient beings in the internal, and the meaning of self-achievement in the external?' The commentary explains that according to internal and external achievements, there are six types each. Since it is said that there are two distinctions, internal and external, why is there the meaning of achieving sentient beings in the internal achievement, and the meaning of self-achievement in the external achievement? 'The meaning is that although external sentient beings are mentioned in the internal, it refers to the mind of the Bodhisattva, so it is called internal. In the external, the meaning lies in sentient beings, not in self-achievement within.' The explanation is that in the internal achievement, although external sentient beings are mentioned, it refers to the mind of the Bodhisattva, so it is called internal. In the external achievement, the meaning lies in sentient beings, not in self-achievement within. 'The commentary says that not eating for a month is the calculation of external paths. Throwing oneself off a cliff and into fire is the calculation of the Niganthas [Nigantha, ancient Indian ascetics].' The commentary says that not eating for a month is the practice of external paths. Jumping off a cliff and into fire is the practice of the Niganthas. 'The commentary says that the Brahman [Brahman, Hindu priest]'s Vedic mantra [Vedic mantra] is called the vidya-mantra [vidya-mantra, true words]. Ultimate purity refers to the purity that is free from afflictions and transcends the mundane.' The commentary says that the Vedic mantra of the Brahman is called the vidya-mantra. Ultimate purity refers to the purity that is free from afflictions and transcends the mundane. 'The commentary explains the skillful means of according with, harmonizing, and being skillful, saying that the Bodhisattvas, and even entering and universally connecting all samadhi [samadhi, meditative absorption] gates, can accord with, etc., which explains according with. The following explains harmonizing. According with is to accord with others, and harmonizing is to explain the scriptures. First, accord with others to make them happy, because the skillful means are universally connected.' The commentary explains the skillful means of according with, harmonizing, and being skillful, saying that the Bodhisattvas, and even entering and universally connecting all samadhi gates, can accord with, etc., which explains according with. The following explains harmonizing. According with is to accord with others, and harmonizing is to explain the scriptures. First, accord with others to make them happy, because the skillful means are universally connected. 'In according with, first is pleasant speech, which is beautiful language. Second is giving [dana, generosity], which also includes present giving, near giving, following giving, etc.' In according with, first is pleasant speech, which is beautiful language. Second is giving, which also includes present giving, near giving, following giving, etc. 'Near giving and following giving refer to approaching the other party as giving arises. Or near giving is to take and approach the matter through giving. Following giving refers to working together and taking care of matters. Because giving wealth allows one to be a companion, eliminating the arising of hatred, etc. Generating love and respect indicates beneficial action.' Near giving and following giving refer to approaching the other party as giving arises. Or near giving is to take and approach the matter through giving. Following giving refers to working together and taking care of matters. Because giving wealth allows one to be a companion, eliminating the arising of hatred, etc. Generating love and respect indicates beneficial action. 'The commentary says that to manifest supernatural powers, remember the minds of others, and clearly explain, etc., these are the three wheels.' The commentary says that to manifest supernatural powers, remember the minds of others, and clearly explain, etc., these are the three wheels. 'The commentary says that entering and universally connecting all samadhi gates can accord with, teach, admonish, etc., which means that there is such a samadhi that can universally connect everything, which is the sarvakarajnata [sarvakarajnata, comprehensive knowledge of all things and phenomena]...' The commentary says that entering and universally connecting all samadhi gates can accord with, teach, admonish, etc., which means that there is such a samadhi that can universally connect everything, which is the sarvakarajnata...
依定也。若有趣入者。隨順彼故。教授教誡。是此中意也。
論解會通中。云爲彼說言此經不說一切諸法都無所有但說諸法所言自性都無所有等者。不說依他等二性都無性。說遍計所言自性是無也。
論雖有一切所言說事依止彼故諸言說轉然彼所言可說自性據第一義非其自性等者。雖有依他等所言說事。依此事起遍計言說。如此言說所說自性。如兔角故。據第一義。非如其遍計所執言說自性。言無事。即無遍計事也。非無依他。
論云譬如空中有眾多色色業可得容受一切諸色色業等者。此喻真如如空。遍計如色等。如下唯遣遍計諸似色色業。證真如似空之性。
論云又如幻夢非如顯現如實是有等者。上來明喻真如似空。色業似遍計。就此以下。喻依他如幻等如遍計執者。非有如計實人等。其假相似不無。即依他也。
論云如是諸法非如愚夫言說串習下。總結上來明依他圓成有。遍計無也。約勝義離言自性。此二性非無所有。存二性也 由此方便悟入道理一切諸法非有非無猶如幻夢其性無二者。此結上三性。言遍計亦非有非無。非有同兔角也。非無有妄情也。依他亦爾。非有如遍計也。非無有假夢也。圓成亦爾非有同遍計。非無勝義有也 不取少分不捨少分等者。不取遍計。不捨二性。
【現代漢語翻譯】 現代漢語譯本： 依定也是這樣。如果有人對（教義）產生興趣，就應該隨順他的根器，教授和告誡他。這就是此處的意義所在。 在解釋《解深密經》的會通之處，（經文）說：『為他說此經不是說一切諸法都空無所有，只是說諸法所說的自性都空無所有』等等。這並不是說依他起性和圓成實性這兩種自性都沒有，而是說遍計所執的自性是空無的。 （經）論中說：『雖然有一切所言說的事物，依賴於它們，各種言說才能運轉，然而這些所言說的可說自性，就第一義諦來說，並非是它的自性』等等。意思是說，雖然有依他起性等所言說的事物，依賴這些事物而生起遍計所執的言說。但這種言說所說的自性，就像兔角一樣，就第一義諦來說，並非如其遍計所執的言說自性。說『無事』，就是沒有遍計所執的事物，並非沒有依他起性。 （經）論中說：『譬如空中有很多顏色（rupa，形態、相狀）業（karma，行為、作用）可以容納一切顏色業』等等。這個比喻是說，真如就像虛空，遍計所執就像顏色等。下面只是遣除遍計所執的各種相似顏色業，從而證得真如相似虛空的體性。 （經）論中說：『又如幻象和夢境，並非如顯現的那樣真實存在』等等。上面是比喻真如像虛空，色業像遍計所執。從這裡開始，比喻依他起性像幻象等，就像遍計所執那樣，並非像所執著的實在的人等那樣存在。但其虛假的相似性並非沒有，這就是依他起性。 （經）論中說：『像這樣，諸法並非如愚夫所說的串習那樣』以下，總結了上面所說的，闡明依他起性和圓成實性是存在的，而遍計所執是不存在的。就勝義諦的離言自性而言，這兩種自性並非空無所有，而是存在的。『由此方便悟入道理，一切諸法非有非無，猶如幻夢，其性無二』。這裡總結了以上的三性。說遍計所執也非有非無，非有如同兔角一樣，非無是因為有妄情。依他起性也是這樣，非有如同遍計所執一樣，非無是因為有虛假的夢境。圓成實性也是這樣，非有如同遍計所執一樣，非無是因為有勝義諦的存在。『不取少分，不捨少分』等等，就是不取遍計所執，不捨棄依他起性和圓成實性。
【English Translation】 English version: It is also according to the fixed principle. If there are those who become interested, one should teach and admonish them in accordance with their disposition. This is the meaning here. In the explanation of the reconciliation in the Sandhinirmocana Sutra (解深密經), it says: 'For them, it is said that this sutra does not say that all dharmas (諸法, phenomena) are completely non-existent, but only that the self-nature (自性, svabhava) spoken of in all dharmas is completely non-existent,' etc. This does not mean that the dependent nature (依他起性, paratantra-svabhava) and the perfected nature (圓成實性, parinispanna-svabhava) are both without nature, but that the imputed nature (遍計所執, parikalpita-svabhava) is non-existent. The treatise says: 'Although there are all things spoken of, and speech operates relying on them, the speakable self-nature of these things, according to the ultimate meaning (第一義諦, paramartha-satya), is not their self-nature,' etc. This means that although there are things spoken of such as the dependent nature, imputed speech arises relying on these things. However, the self-nature spoken of by this speech, like a rabbit's horn, is not like the self-nature of the imputed speech according to the ultimate meaning. To say 'nothing' is to say that there is no imputed thing, not that there is no dependent nature. The treatise says: 'For example, in space, many color (rupa, 形態、相狀) karmas (karma, 行為、作用) can be obtained and accommodate all color karmas,' etc. This metaphor means that Suchness (真如, tathata) is like space, and the imputed nature is like color, etc. Below, only the various similar color karmas of the imputed nature are eliminated, thereby realizing the nature of Suchness similar to space. The treatise says: 'Also, like illusions and dreams, they are not truly existent as they appear,' etc. Above, the metaphor is that Suchness is like space, and color karma is like the imputed nature. From here on, the dependent nature is likened to illusions, etc., just like the imputed nature, not existing like the real person, etc., that is clung to. But its false similarity is not non-existent, which is the dependent nature. The treatise says: 'Like this, dharmas are not like the habitual practices spoken of by fools,' etc. The above is summarized, clarifying that the dependent nature and the perfected nature exist, while the imputed nature does not. In terms of the self-nature beyond words of the ultimate truth, these two natures are not non-existent, but exist. 'Through this means, one awakens to the principle that all dharmas are neither existent nor non-existent, like illusions and dreams, their nature is non-dual.' Here, the above three natures are summarized. It is said that the imputed nature is also neither existent nor non-existent, not existent like a rabbit's horn, not non-existent because there is delusion. The dependent nature is also like this, not existent like the imputed nature, not non-existent because there are false dreams. The perfected nature is also like this, not existent like the imputed nature, not non-existent because there is ultimate truth. 'Not taking a small part, not abandoning a small part,' etc., means not taking the imputed nature, and not abandoning the dependent nature and the perfected nature.
不作損減二性。不作增益遍計有也。名無失壞。
論云陀羅尼有四種一法二義三咒四能得忍者。如下釋中法陀羅尼。以法為境。即能詮名言。以念慧為體。義陀羅尼。其體同法。唯境界異。其異者何。謂所詮義為境。謂無量義意趣等。即唯在意地 咒陀羅尼。以定為體。依定持咒。令不妄故。以咒為境也。能得忍陀羅尼者。以無分別智為忍體。即證真如。能得忍者。即加行智。能有持咒功能。得證真如故。法師云。此以無分別智為體 若爾何故言能得忍。此于加行道中。持思此咒故。速得真智。證於真如。故下文在勝解行位。
論解能得忍陀羅尼中。云成熟自然堅固因行者。謂在地前。是忍云因。不可動故名不動 因行具足妙慧者。即成熟趣出世之妙慧也。或於不動因行中 具足妙慧獨處空閑者。言住處也 寂無言說。離言諠雜 曾無有物者。其意省事。無餘資具物 見路而行者。謂不應行。必明相生時方行故。言見路而行。又所行之處必見正路。不染非過。非過名野處。正理必名路。依正理行。名見路行。知量而食等。可知。
論于佛所說得菩薩忍諸咒章句能諦思惟其咒詞曰等者。謂此咒無有義。但唯有名。謂地前菩薩誦此無義之咒。欲除計執。此唯但名。何處有義。故知諸法但有妄計名。無如
【現代漢語翻譯】 現代漢語譯本 『不作損減二性』：不減少或損害兩種自性（指遍計所執性和依他起性）。 『不作增益遍計有也』：不增加或增益遍計所執性，使其存在。這被稱為『無失壞』。
論中說，陀羅尼（Dharani，總持）有四種：一、法陀羅尼（Dharma-dharani），二、義陀羅尼（Artha-dharani），三、咒陀羅尼（Mantra-dharani），四、能得忍陀羅尼（Kshanti-labha-dharani）。下面解釋法陀羅尼，它以法為境界，即能詮釋的名言，以念和慧為本體。義陀羅尼的本體與法陀羅尼相同，只是境界不同。不同之處在於，義陀羅尼以所詮釋的意義為境界，如無量義的意趣等，只存在於意地（Manas-bhumi）。咒陀羅尼以定為本體，依靠定力來持咒，使其不虛妄，以咒語為境界。能得忍陀羅尼以無分別智為忍的本體，即證悟真如（Tathata）。能得忍者，即加行智（Prayoga-jnana），能具有持咒的功能，從而證得真如。法師說，此陀羅尼以無分別智為本體。如果這樣，為什麼說『能得忍』呢？這是因為在加行道（Prayoga-marga）中，通過思惟此咒，迅速獲得真智，證悟真如。因此，下文說此陀羅尼位於勝解行位（Adhimukti-carya-bhumi）。
論中解釋能得忍陀羅尼時說，『成熟自然堅固因行者』，指的是在地（Bhumi）前，忍是忍的因，因為不可動搖，所以稱為『不動』。『因行具足妙慧者』，指的是成熟趣向出世間的妙慧。或者說，在不動因行中，具足妙慧。『獨處空閑者』，指的是居住的地方。『寂無言說』，遠離言語喧雜。『曾無有物者』，意思是省事，沒有多餘的資具物品。『見路而行者』，指的是不應該隨意行走，必須在明相出現時才行走，所以說『見路而行』。而且所行走的地方必須能看見正路，不染污邪道，沒有過失。沒有過失的地方稱為『野處』，正理必然稱為『路』，依正理而行，稱為『見路行』。『知量而食』等，可知其意。
論中說，對於佛所說的能獲得菩薩忍的諸咒章句，能夠諦實思惟其咒詞，等等。指的是這些咒語沒有意義，只有名稱。也就是說，地前菩薩誦持這些無意義的咒語，是爲了去除計執。這些咒語只是名稱，哪裡有意義呢？所以要知道諸法只是虛妄計度的名稱，沒有如實的存在。
【English Translation】 English version 'Not diminishing the two natures': Not reducing or harming the two natures (referring to the parikalpita-svabhava and paratantra-svabhava). 'Not increasing the parikalpita-svabhava': Not increasing or augmenting the parikalpita-svabhava, making it exist. This is called 'without loss'.
The treatise says that there are four types of Dharani (retention): 1. Dharma-dharani, 2. Artha-dharani, 3. Mantra-dharani, 4. Kshanti-labha-dharani. The following explains Dharma-dharani, which takes Dharma as its object, namely the expressing names and words, with mindfulness and wisdom as its essence. Artha-dharani has the same essence as Dharma-dharani, but the object is different. The difference is that Artha-dharani takes the expressed meaning as its object, such as the intention of immeasurable meanings, etc., which only exists in the Manas-bhumi (mind-ground). Mantra-dharani takes Samadhi (concentration) as its essence, relying on the power of Samadhi to uphold the mantra, so that it is not false, taking the mantra as its object. Kshanti-labha-dharani takes non-discriminating wisdom as the essence of forbearance, that is, realizing Suchness (Tathata). Kshanti-labha refers to Prayoga-jnana (application wisdom), which has the function of upholding the mantra, thereby realizing Suchness. The Dharma master said that this Dharani takes non-discriminating wisdom as its essence. If so, why is it said 'Kshanti-labha'? This is because in the Prayoga-marga (path of application), by contemplating this mantra, one quickly obtains true wisdom and realizes Suchness. Therefore, the following text says that this Dharani is located in the Adhimukti-carya-bhumi (stage of liberated action).
The treatise explains Kshanti-labha-dharani by saying, 'Those who have matured the natural and firm cause and practice', referring to before the Bhumi (ground), where forbearance is the cause of forbearance, because it is immovable, it is called 'immovable'. 'Those who are endowed with wonderful wisdom through cause and practice' refers to the wonderful wisdom that matures and leads to transcendence. Or, in the immovable cause and practice, one is endowed with wonderful wisdom. 'Those who dwell alone in a secluded place' refers to the place of residence. 'Silent and without speech', away from the noise and confusion of words. 'Having nothing', means being frugal, without superfluous possessions. 'Walking while seeing the road' refers to not walking arbitrarily, but only walking when the signs of light appear, hence the saying 'walking while seeing the road'. Moreover, the place where one walks must be able to see the right path, not defiled by evil paths, and without faults. A place without faults is called a 'wild place', and right reason is necessarily called a 'path'. Walking according to right reason is called 'walking while seeing the road'. 'Knowing the measure and eating', etc., the meaning can be understood.
The treatise says that for the verses and sentences of the mantras spoken by the Buddha that can obtain the Bodhisattva's forbearance, one can truly contemplate the words of the mantra, etc. This refers to the fact that these mantras have no meaning, only names. That is to say, Bodhisattvas before the Bhumi recite these meaningless mantras in order to remove conceptual attachments. These mantras are only names, where is there any meaning? Therefore, one should know that all Dharmas are merely names of false conceptualization, without real existence.
實執義故。不可依名生執。由此思惟故。便能入真觀。證菩薩忍。
論云但唯無義如實了知此章句義所謂無義者。此釋上無義是圓成實義。言此咒下無所詮。無所詮義故。能證圓成實。但由此咒下無所詮故 如實了知此章句下。所謂無義故。而證圓成實。
論諸類此中而不決定者。由有謬錯 亦不堅住者。由有退故 亦不廣大者。持有分齊故。非如無邊。
論解五種愿等中。第二受生所。云隨順饒益有情諸善趣中者。問曰何以此中。不言隨順生惡趣中。義曰有二意。一謂善趣利多。惡趣利少。略不論也。二順八相唯在善趣故。又惡趣無自在為王等化故。又說善趣時。意顯生惡趣。從勝處說。唯論善趣。
論解三三摩地中。云云何菩薩空三摩地等者。此中空意。若相見道。唯苦下二行。無愿文意。由有煩惱等言故。唯集四行。苦二行。無相文意。由有永滅寂靜言。唯滅下四。若約余處文。有多差別。一文如前。又無愿並攝道下四行。余如前 有文。無相攝道下四行。無愿不爾。余如前 有文。三諦如前。初釋道下四行。通三解脫門攝。如顯揚第二卷 有義。空行。若約斷惑通四諦。余可知。此中若會諸文不同。意表如對法抄。義準可知。又此論文意。在真觀中。義用分立此三解脫門。若斷惑唯
【現代漢語翻譯】 現代漢語譯本： 因為執著于實義，所以不能根據名相產生執著。通過這樣思維，就能進入真正的觀照，證得菩薩的忍位。
《論》中說：『只是如實了知沒有意義』，這是解釋上面所說的『無義』是圓成實義（Parinispanna，究竟真實）。意思是說，這個真言（mantra）下面沒有所詮釋的意義。因為沒有所詮釋的意義，所以能夠證得圓成實。只是因為這個真言下面沒有所詮釋的意義，所以如實了知這個章句的意義，因為沒有意義，所以能夠證得圓成實。
《論》中說：『各種類別中不決定的』，是因為有謬誤錯誤；『也不堅固安住的』，是因為有退失；『也不廣大的』，是因為持有一定的限度，不像無邊無際那樣。
《論》中解釋五種愿等時，第二種是關於受生之處，說『隨順饒益有情眾生的各種善趣之中』。問：為什麼這裡不說隨順生於惡趣之中呢？答：有兩個原因。一是善趣利益多，惡趣利益少，所以略而不論。二是順八相成道（指佛陀示現八相成道）只在善趣中。而且惡趣沒有自在，不能化現為國王等。另外，在說善趣時，也包含了生於惡趣的意思，是從殊勝處來說，所以只論善趣。
《論》中解釋三種三摩地（samādhi，禪定）時，說『什麼是菩薩的空三摩地等』。這裡的『空』的含義，如果從相見道（darsanamarga）來說，只有苦諦（duhkha satya）下的兩種行相。沒有無愿文的含義，因為有煩惱等言語，所以只有集諦（samudaya satya）的四種行相。苦諦的兩種行相。無相文的含義，因為有永滅寂靜的言語，所以只有滅諦（nirodha satya）下的四種行相。如果按照其他地方的文句，有很多差別。一種文句如前所述。還有一種文句，無愿並攝道諦（marga satya）下的四種行相，其餘如前。有一種文句，無相攝道諦下的四種行相，無愿不是這樣，其餘如前。有一種文句，三種諦如前，最初解釋道諦下的四種行相，通三解脫門（trimoksa）所攝，如《顯揚聖教論》第二卷。有一種說法，空行，如果從斷惑來說，通四諦，其餘可以知道。這裡如果會合各種不同的文句，意在表示如《對法》抄本，義理可以類推得知。而且這篇論文的用意，在於真觀之中，義用上分立這三種解脫門。如果斷惑，只有...
【English Translation】 English version: Because of clinging to the meaning of reality, one should not generate clinging based on names and forms. By contemplating in this way, one can enter into true contemplation and attain the patience of a Bodhisattva.
The Treatise says: 'Simply knowing without meaning as it is.' This explains that the 'without meaning' mentioned above is the meaning of Parinispanna (perfected reality). It means that this mantra (mantra) has no meaning to be explained below. Because there is no meaning to be explained, one can attain Parinispanna. Simply because this mantra has no meaning to be explained below, one knows the meaning of this verse as it is. Because there is no meaning, one can attain Parinispanna.
The Treatise says: 'Among various categories, those that are uncertain' are due to errors and mistakes; 'those that are not firmly established' are due to regression; 'those that are not vast' are because they hold a certain limit, unlike the boundless.
In the Treatise's explanation of the five kinds of vows, the second is about the place of rebirth, saying 'in various good destinies that benefit sentient beings.' Question: Why does it not say here to accord with rebirth in evil destinies? Answer: There are two reasons. First, good destinies have more benefits, while evil destinies have fewer, so it is omitted. Second, the eight aspects of accomplishment (referring to the Buddha's manifestation of the eight aspects of enlightenment) only occur in good destinies. Moreover, evil destinies do not have the freedom to manifest as kings, etc. In addition, when speaking of good destinies, it also includes the meaning of being born in evil destinies, speaking from the perspective of superiority, so only good destinies are discussed.
In the Treatise's explanation of the three samādhis (samādhi, meditative absorption), it says 'What is the Bodhisattva's emptiness samādhi, etc.' The meaning of 'emptiness' here, if from the path of seeing (darsanamarga), only has the two aspects under the truth of suffering (duhkha satya). There is no meaning of the wishless, because there are words such as afflictions, so there are only the four aspects of the truth of accumulation (samudaya satya). The two aspects of the truth of suffering. The meaning of the signless, because there are words of eternal cessation and tranquility, so there are only the four aspects under the truth of cessation (nirodha satya). If according to the sentences in other places, there are many differences. One sentence is as mentioned before. There is also a sentence where the wishless also includes the four aspects under the truth of the path (marga satya), the rest is as before. There is a sentence where the signless includes the four aspects under the truth of the path, the wishless is not like this, the rest is as before. There is a sentence where the three truths are as before, initially explaining the four aspects under the truth of the path, which are included in the three doors of liberation (trimoksa), as in the second volume of the Yogacarabhumi-sastra. There is a saying that the emptiness practice, if from the perspective of cutting off delusions, encompasses the four truths, the rest can be known. Here, if the various different sentences are combined, the intention is to express as in the Abhidharma commentary, the meaning can be inferred. Moreover, the intention of this treatise is in true contemplation, and these three doors of liberation are established separately in terms of meaning and function. If cutting off delusions, only...
空行。若俱時亦有無愿無相義者。無相中文意。有煩惱等言。似唯在集四行。苦二行。準下增減門中。總于有為而立無愿。無愿通三諦。又此總言。若此中意如前說。
論云如是菩薩於三種三摩地中精勤修學者。此勸學也 於是建立如實了知者。結前正明三解脫門。又結不增不減義 于余行相三摩地如實悟入者。以了知此所明解脫門。于余行相。如實悟入。悉能解之 安立理趣如實悟入者。即初悟入真三解脫門 修習理趣如實了知者。勸修習三摩地之法故。下重解云謂于其中諸聲聞眾精勤修學。即學行及圓滿證。即悟入也。更別解。思之可知。
第四十六卷 菩提分法第十七之三
論云復有四種法嗢柁南者。此云說也。即世尊常誦說。此若嗢柁南名攝散。即以略偈而攝長行。今言說。謂常誦說。此義似無問自說也。若此四種體性。以法體出。諦有為無為故了知。
論以三義解嗢柁南中。云法相應義者。謂表無常等。然與有為非相應故。又此行跡。能趣大生。招有漏勝人天果。無漏凈土中生故。又能生色無色界。名大生。又能得真法生。名大生。又若以對出第一有而論。此大生即有漏生也。
論云即於此中前剎那行自性滅壞無間非先諸行剎那自性生起正觀為生等。乃至正觀為滅者。若
【現代漢語翻譯】 現代漢語譯本 空行。如果同時也有無愿（Apranihita，不希求，不願望）和無相（Animitta，沒有特定征相）的意義，那麼無相中的文字含義，有煩惱等等說法，似乎只在集諦的四行相和苦諦的二行相中。參照下文的增減門，總是在有為法上建立無愿。無愿通於三諦。又，這個總的說法，如果其中的含義如前面所說。
《論》中說：『像這樣，菩薩在三種三摩地（Samadhi，禪定）中精勤修學。』這是勸勉修學。『於是建立如實了知者。』總結前面，正確闡明三解脫門（三解脫門指空解脫門、無相解脫門、無愿解脫門）。又總結不增不減的意義。『于余行相三摩地如實悟入者。』因爲了知這所闡明的三解脫門，對於其餘的行相，如實地領悟，完全能夠理解。『安立理趣如實悟入者。』就是最初領悟真實的三解脫門。『修習理趣如實了知者。』是勸勉修習三摩地的方法。下文重新解釋說：『在於其中，諸聲聞眾精勤修學。』就是學行和圓滿證得，也就是悟入。』更作其他的解釋，思考就可以明白。
第四十六卷 菩提分法第十七之三
《論》中說：『又有四種法嗢柁南（Udana）者。』這裡說的是『說』。就是世尊經常誦說。這個如果稱為嗢柁南，意思是攝散，就是用簡略的偈頌來概括長行。現在說是『說』，指的是經常誦說。這個意思好像是無問自說。如果這四種體性，用法體來闡述，因為有諦、有為、無為，所以能夠了知。
《論》用三種意義來解釋嗢柁南，其中說：『法相應義者。』指的是表述無常等等。然而與有為法並非相應。又，這個行跡，能夠趨向大生，招感有漏的殊勝人天果報，以及無漏的凈土中生。又，能夠產生色界和無色界，名為大生。又，能夠獲得真正的佛法而生，名為大生。又，如果針對超出第一有（指色界）而論，這個大生就是有漏的生。
《論》中說：『即於此中，前剎那行自性滅壞，無間非先諸行剎那自性生起，正觀為生等，乃至正觀為滅者。』如果...
【English Translation】 English version Empty line. If there are also the meanings of Apranihita (non-seeking, non-wishing) and Animitta (without specific characteristics) at the same time, then the textual meaning in Animitta, with statements such as afflictions, seems to be only in the four aspects of Samudaya (the origin of suffering) and the two aspects of Dukkha (suffering). Referring to the section on increase and decrease below, Apranihita is generally established on conditioned phenomena (Samskrta). Apranihita pervades the three truths. Also, this general statement, if its meaning is as previously stated.
The Treatise says: 'Thus, Bodhisattvas diligently cultivate in the three Samadhis.' This is an exhortation to study. 'Thereupon, establishing the one who knows truthfully.' Summarizing the foregoing, it correctly elucidates the three doors to liberation (the three doors to liberation refer to Sunyata (emptiness), Animitta (signlessness), and Apranihita (wishlessness)). It also summarizes the meaning of neither increasing nor decreasing. 'For those who truly enter into the Samadhi of other aspects.' Because of knowing these three doors to liberation that are elucidated, one can truly understand and fully comprehend the remaining aspects. 'Establishing the principle of reason, truly entering.' This is the initial realization of the true three doors to liberation. 'Cultivating the principle of reason, truly knowing.' This is an exhortation to cultivate the methods of Samadhi. The following re-explains: 'Within it, the Sravakas (listeners) diligently study.' This is the learning and practice, as well as the complete attainment, which is the entering. Further explanations can be understood through contemplation.
Volume 46, Chapter 17.3 on the Factors of Enlightenment
The Treatise says: 'Furthermore, there are four types of Dharma Udana.' Here, 'Udana' means 'saying'. It is what the World Honored One (Bhagavan) often recites and speaks. If this is called Udana, it means gathering the scattered, which is to summarize long passages with concise verses. Now, saying 'saying' refers to frequent recitation and speaking. This meaning seems like teaching without being asked. If these four natures are explained using the nature of Dharma, because there are truths, conditioned phenomena, and unconditioned phenomena, one can understand.
The Treatise uses three meanings to explain Udana, saying: 'The meaning of Dharma correspondence.' This refers to expressing impermanence, etc. However, it does not correspond with conditioned phenomena. Also, this path can lead to great birth, attracting the superior human and heavenly rewards of conditioned existence, as well as birth in the pure lands of unconditioned existence. Furthermore, it can produce the realms of form and formlessness, called great birth. Also, it can attain the true Dharma and be born, called great birth. Also, if discussing in relation to exceeding the first existence (the realm of form), this great birth is the birth of conditioned existence.
The Treatise says: 'Namely, within this, the self-nature of the previous moment's activity perishes and decays, and without interval, the self-nature of the subsequent moment's activity arises, correctly viewing as arising, etc., and even correctly viewing as ceasing.' If...
依小乘。生在未來。三相在現在。今依大乘。生等三相。在現在。滅在過去。如次前文辨。言本無今有名生。簡無為故。言無為是有。而是本有今有。有為本無今有。而彼本有言。前剎那后無間。有非先種類生。若一色法前念滅。后念生。此極相似。云何言非先之言。義曰若不言相似。即是彼法。是彼法者。即一法體。勝行是常住法。即無有滅。以非即前剎那法體故。有相似之言 言住者。大乘二釋。一說現在能有牽後果之功名住 若爾云何阿羅漢後心名住。以不能牽後心故。義曰以此妨故。故二說。今論云諸行生已即時未壞正觀為住。不得是生已經停。名為住 若爾即住與生別時。故小乘別。此言今大乘應言。諸行生已即時未壞。如五十二。亦得生位經停。以立為住 異者若言此生法變壞名異者。此亦不然。即與生時別念故。以生時未變易。后變易方名異者。即生異別時故。今應言此已生行望前亡滅諸行剎那自性。唯起別異名異。即異前念皆名異也。以此義故。生異同時 滅者若即現在與異同時而名滅者。即滅是無法。住異是有法。如何有法俱時亦有無法。故此論云從此諸行生剎那后即此已生諸行剎那自性滅壞。正說為滅。即由有法無時至過去世。方立滅相故。生滅明闇而不同時 問曰若然即一剎那。無有四相。義
曰此法滅。即此法生時。如秤兩頭平等平等。故一剎那有生有滅 若然何故不先滅后說生耶。義曰從初說故。以初時要有生故。故諸滅非先唯最滅。後方生起 問諸經中。皆言三有為相。何者為三。義曰有二義。一攝住入異。二攝異入住。言住入異者。以住相似無為故。又若聞諸法有住。即厭有為心不猛。今言唯異者。即有為深可厭。以有異故。不同無為有住。故以住相攝入異相。若約小乘。以異能滅壞生法故。于相功能勝。住能牽後生法。于滅無功。故攝住入異。二說攝異入住。異於自剎那有功能故。生已未壞說名為住。故有功能。異從異前法。于自念無功故。攝異入住。又異順滅相。自性不顯故。攝異入住 若爾何故不攝異入滅耶。義曰異是有法。滅是無法。一是過去。一是現在。相貌雖有相似。不可攝入滅相。下抉擇五十三。及本地第三卷抄。
論云何以故諸行生時唯即如是諸行可得無別有餘生住老滅如是諸行住老滅時唯即如是諸行可得無別有餘生住老滅者。何故如此不同。后舉四相者。以攝法遮法故。若指法互指。故唯有言諸行生。乃至諸行住老滅。若遮法謂遮別。有四相體。故法遍遮。故通舉四相也 問曰何故遮生中。不唯言生。乃至住滅亦爾耶。義曰以住中亦有生故。以生時有住等故。故大生生八
【現代漢語翻譯】 現代漢語譯本： 說這種法滅，就是這種法生的時候。就像天平兩端一樣平等。所以一剎那間有生有滅。如果這樣，為什麼不先說滅后說生呢？解釋說因為是從最初開始說的。因為最初的時候一定要有生。所以各種滅不是先發生，只是最終的滅。之後才開始生起。有人問，各種經典中，都說三有為相（sānyǒuwéixiàng，three conditioned characteristics），哪三個是有為相呢？解釋說有兩種解釋。一是攝住入異（shèzhùrùyì，including abiding into change），二是攝異入住（shèyìrùzhù，including change into abiding）。說住入異，是因為住相似於無為法。而且如果聽說諸法有住，就會厭惡有為法，心不強烈。現在說只有異，就是有為法非常令人厭惡，因為有異，不同於無為法有住。所以用住相攝入異相。如果從小乘的角度來說，因為異能夠滅壞生法，所以在相的功能上勝過住，住能夠牽引後面的生法，對於滅沒有作用。所以攝住入異。第二種說法是攝異入住。異於自身剎那有功能，所以生已未壞說名為住。所以有功能。異從異前法，對於自身念頭沒有作用，所以攝異入住。而且異順應滅相，自性不明顯，所以攝異入住。如果這樣，為什麼不攝異入滅呢？解釋說異是有法，滅是無法。一個是過去，一個是現在。相貌雖然有相似之處，但不可攝入滅相。下文抉擇五十三，以及本地第三卷抄錄。
論中說，為什麼諸行（zhūxíng，all conditioned phenomena）生起時，只有這些諸行可以得到，沒有另外的生住老滅（shēngzhùlǎomiè，birth, duration, decay, and death）？諸行住老滅時，只有這些諸行可以得到，沒有另外的生住老滅？為什麼這樣不同？後面舉出四相（sìxiàng，four characteristics），是因為攝法遮法（shèfǎzhēfǎ，including and excluding phenomena）的緣故。如果指法互相指，所以只有說諸行生，乃至諸行住老滅。如果遮法是遮別，有四相的本體。所以法普遍遮蓋。所以通舉四相。有人問，為什麼遮生中，不只說生，乃至住滅也是這樣呢？解釋說因為住中也有生。因為生的時候有住等。所以大生生八。
【English Translation】 English version: It is said that when this dharma ceases, it is also when this dharma arises. It is like the two ends of a scale being equal. Therefore, in one kshana (chànà, instant), there is both arising and ceasing. If that is so, why not speak of cessation first and then arising? The explanation is that it is spoken from the beginning. Because at the beginning, there must be arising. Therefore, various cessations do not happen first, but only the final cessation. Only then does arising begin. Someone asks, in various sutras, it is said that there are three conditioned characteristics (sānyǒuwéixiàng). What are the three conditioned characteristics? The explanation is that there are two explanations. One is including abiding into change (shèzhùrùyì), and the other is including change into abiding (shèyìrùzhù). Saying that abiding is included in change is because abiding is similar to unconditioned dharma. Moreover, if one hears that all dharmas have abiding, one will be disgusted with conditioned dharma, and the mind will not be strong. Now saying that there is only change means that conditioned dharma is very disgusting, because there is change, unlike unconditioned dharma which has abiding. Therefore, the characteristic of abiding is included in the characteristic of change. If from the perspective of the Hinayana, it is because change can destroy arising dharma, so in terms of the function of characteristics, it is superior to abiding. Abiding can lead to the subsequent arising dharma, but it has no effect on cessation. Therefore, abiding is included in change. The second explanation is that change is included in abiding. Change has a function in its own kshana, so what has arisen but not yet ceased is called abiding. Therefore, it has a function. Change follows the dharma before change, and has no effect on its own thought, so change is included in abiding. Moreover, change follows the characteristic of cessation, and its own nature is not obvious, so change is included in abiding. If that is so, why not include change in cessation? The explanation is that change is a conditioned dharma, and cessation is an unconditioned dharma. One is the past, and the other is the present. Although the appearances are similar, they cannot be included in the characteristic of cessation. The following is a selection from the fifty-third determination and the third volume of the local text.
The treatise says, why is it that when all conditioned phenomena (zhūxíng) arise, only these conditioned phenomena can be obtained, and there are no other arising, duration, decay, and death (shēngzhùlǎomiè)? When all conditioned phenomena abide, decay, and die, only these conditioned phenomena can be obtained, and there are no other arising, duration, decay, and death? Why is it so different? The reason why the four characteristics (sìxiàng) are mentioned later is because of including and excluding phenomena (shèfǎzhēfǎ). If the dharmas refer to each other, then it is only said that all conditioned phenomena arise, and so on, until all conditioned phenomena abide, decay, and die. If excluding phenomena means excluding separately, there is the essence of the four characteristics. Therefore, the dharma universally covers. Therefore, all four characteristics are mentioned together. Someone asks, why in excluding arising, is only arising not mentioned, and so on for abiding and cessation as well? The explanation is that because there is also arising in abiding. Because when arising occurs, there is abiding, etc. Therefore, great arising gives rise to eight.
法等。是故遮遍遮。
論云如是推求不可得故者謂若離彼色等諸行等以下。破生色之生。亦應有生。即小乘中小生也。
論云若言一者計生實有即為唐捐言別有生是實物有不應道理者。此破小生。小生若與大生一者。計有大生是實物有。即為唐捐。所以者何。大生生色法。離色別有生小生。生大生應亦別有體。小生生大生。二生即言一。大生生色法。與生亦是一故。言別有生是實物有。即為唐捐。不應道理。
論云若言異者如是即應非行生生是行生生不應道理者。非行生生即小生也。是行生生即大生也。汝若言大生小生異者。即應小生亦似大生。應能生色。大生生色法。亦能生小生。小生大生。應亦生色法故。小生非行生生能生色法。應是大生行生生。故二生異不應道理。
論云謂若滅法別有自性是實成熟即應此滅有生有滅者。法師上來一重破訖。次下第二別破滅相。義曰不然。若未解彼生生例余相竟。下舉后滅破。總是一翻。我宗所言滅是無法無別成熟汝若言別有滅相。此滅是有為故。應別有生有滅。若滅為生所生時。一切諸法。皆應不用功力而自然滅。如入滅定。滅相既生。隨七八識心心所法。亦應皆滅。以滅生故。二既相違。故余須滅。既不滅。明知我所言。此法無時名滅。非滅別有
【現代漢語翻譯】 現代漢語譯本： 法等。因此是遮遍遮（一種邏輯上的否定方式）。
《論》中說，『像這樣推求而不可得』，是指如果離開那些色等諸行等以下的內容。這是爲了破斥生色之『生』。也應該有『生』，即小乘中所說的小『生』。
《論》中說，『如果說是一，那麼認為生是實有，就等於白費力氣，說另外有生是實物有，是不應道理的』。這是破斥小『生』。小『生』如果與大『生』是一，那麼認為大『生』是實物有，就等於白費力氣。為什麼呢？大『生』生色法，離開色另外有生小『生』，生大『生』也應該另外有自體。小『生』生大『生』，二『生』即言一。大『生』生色法，與『生』也是一，所以說另外有『生』是實物有，就等於白費力氣，是不應道理的。
《論》中說，『如果說是異，那麼這樣就應該不是行生生，生是行生生，是不應道理的』。『非行生生』即小『生』。『是行生生』即大『生』。你如果說大『生』小『生』是異，那麼就應該小『生』也像大『生』，應該能生色。大『生』生色法，也能生小『生』，小『生』大『生』，也應該能生色法。小『生』『非行生生』能生色法，應該是大『生』『行生生』，所以二『生』是異，是不應道理的。
《論》中說，『如果說滅法另外有自性，是真實成熟，那麼就應該此滅有生有滅』。法師從上面一重破斥完畢。接下來第二重分別破斥滅相。義曰不然（意思是說，不是這樣的）。如果未理解彼生生例余相，接下來舉出后滅來破斥。總的來說是一翻。我宗所說的滅是無法，沒有另外的成熟。你如果說另外有滅相，此滅是有為法，因此應該另外有生有滅。如果滅為生所生時，一切諸法，都應該不用功力而自然滅，如入滅定。滅相既然生，隨七八識心心所法，也應該都滅。因為滅生了的緣故。二者既然相違，所以其餘的需要滅。既然不滅，明顯知道我所說，此法無時名滅，並非滅另外有。
【English Translation】 English version: 法等 (Dharma etc.). Therefore, it is遮遍遮 (a type of logical negation).
The Treatise says, 'Like this, seeking and not obtaining' means if one departs from those 色 (form) etc., all 行 (activities) etc. below. This is to refute the 'birth' of 生色 (birth of form). There should also be 'birth,' which is the small 'birth' spoken of in the 小乘 (Hinayana).
The Treatise says, 'If one says they are one, then considering birth to be truly existent is equivalent to wasting effort; saying that there is another birth that is a real entity is unreasonable.' This is refuting the small 'birth.' If the small 'birth' is one with the large 'birth,' then considering the large 'birth' to be a real entity is equivalent to wasting effort. Why? The large 'birth' gives rise to 色法 (form-dharmas). Apart from 色 (form), there is another small 'birth,' and the birth of the large 'birth' should also have a separate self-nature. The small 'birth' gives rise to the large 'birth,' and the two 'births' are said to be one. The large 'birth' gives rise to 色法 (form-dharmas), and is also one with 'birth,' so saying that there is another 'birth' that is a real entity is equivalent to wasting effort and is unreasonable.
The Treatise says, 'If one says they are different, then in that case, it should not be 行生生 (activity-birth-birth); birth is 行生生 (activity-birth-birth), which is unreasonable.' '非行生生 (non-activity-birth-birth)' is the small 'birth.' '是行生生 (is activity-birth-birth)' is the large 'birth.' If you say that the large 'birth' and the small 'birth' are different, then the small 'birth' should also be like the large 'birth' and should be able to give rise to 色 (form). The large 'birth' gives rise to 色法 (form-dharmas) and can also give rise to the small 'birth'; the small 'birth' and the large 'birth' should also be able to give rise to 色法 (form-dharmas). The small 'birth,' '非行生生 (non-activity-birth-birth),' can give rise to 色法 (form-dharmas) and should be the large 'birth,' '行生生 (activity-birth-birth),' so the two 'births' are different, which is unreasonable.
The Treatise says, 'If one says that the dharma of cessation has a separate self-nature and is truly mature, then this cessation should have birth and cessation.' The Dharma Master has completed one layer of refutation from above. Next, the second layer separately refutes the aspect of cessation. 義曰不然 (The meaning says, 'It is not so'). If one has not understood the example of birth-birth for other aspects, then next, raise the later cessation to refute. Overall, it is a reversal. The cessation that our school speaks of is without dharma and without separate maturation. If you say that there is another aspect of cessation, this cessation is 有為法 (conditioned dharma), so there should be another birth and cessation. If cessation is born by birth, then all dharmas should naturally cease without effort, like entering cessation samadhi. Since the aspect of cessation is born, the mental functions of the seventh and eighth consciousnesses should also all cease because cessation is born. Since the two contradict each other, the rest need to cease. Since they do not cease, it is clear that what I say is that this dharma is called cessation when there is no time, and cessation does not have a separate existence.
生。生以滅相有故。為生所生。能遮能生。故余須滅。滅法有滅。準此例知。
論解無我中。云于諸法中補特伽羅無我性者謂非即有法是真實有補特伽羅亦非離彼法別有真實補特伽羅者。謂破即蘊異蘊計我也。
論解涅槃寂靜中。先因永斷後無餘滅其餘義者。即有餘無餘涅槃也 又先因永斷。在無間道 后無餘斷。在解脫道 又先因永斷。在加行伏上心 后無餘斷。斷種子 其餘畢竟不生者。謂果不生。以斷因故。
論云若上上勝及以上極若深深勝及以深極若劣若勝及以勝極法教正教教授教誡等者。上極等三句。一釋是聞慧 深極等三句。是思慧 勝極等三句。是修慧。三慧之中各有上中下故 又法教正教。是上極等三品三句 教授。是深極等三句三品 教誡。是勝亟亟等三句三品。又前三慧中。一一皆有法教正教等三句。次第配之。
功德品
功謂功勞。德謂道德。用功而得此德。名為功德。此中廣明。名功德品 問曰何以次下明耶。義曰前明菩提。宗是因果覺分行。此等以前行時。必有所據。故次品后明功德品 初頌有七門中第二。五種不希奇法而名成就甚希奇法者。據相而論。人皆可得。受是不希奇。若意而論。不辭此事。名希奇法。又自類相望。不希奇。二乘相望。甚希奇。
【現代漢語翻譯】 現代漢語譯本 生。因為生是依仗滅的相狀而存在的，所以才會有生所生。能夠遮蔽，也能夠產生，因此其餘的（煩惱）必須滅除。滅法也有滅，依此類推可知。
在《論》中解釋『無我』時說：『在一切法中，補特伽羅（Pudgala，意為「人」、「有情」）的無我性是指，並非即是有的法就是真實有的補特伽羅，也不是離開那些法另外有真實的補特伽羅。』這是說破除了認為蘊（Skandha，構成人身的五種要素：色、受、想、行、識）即是我，或者蘊之外另有我的計較。
在《論》中解釋『涅槃寂靜』時說：『先因永斷，后無餘滅』，其餘的意義是指有餘涅槃（Saupadhiśeṣa-nirvāṇa，證入涅槃但仍有殘餘的煩惱）和無餘涅槃（Nirupadhiśeṣa-nirvāṇa，證入涅槃且所有煩惱都已斷盡）。又，『先因永斷』，發生在無間道（Anantarya-marga，斷除煩惱障的直接途徑）；『后無餘斷』，發生在解脫道（Vimukti-marga，獲得解脫的途徑）。又，『先因永斷』，發生在加行位（Prayoga-marga，為證悟真如而做的準備階段）伏上心時；『后無餘斷』，斷除煩惱的種子。『其餘畢竟不生』，是指果報不再產生，因為已經斷除了產生果報的原因。
《論》中說：『若上上勝及以上極，若深深勝及以深極，若劣若勝及以勝極，法教、正教、教授、教誡等。』『上極』等三個詞，一種解釋是聞慧（Śruta-mayī prajñā，通過聽聞佛法而獲得的智慧）；『深極』等三個詞，是思慧（Cintā-mayī prajñā，通過思考佛法而獲得的智慧）；『勝極』等三個詞，是修慧（Bhāvanā-mayī prajñā，通過修行佛法而獲得的智慧）。這三種智慧中各有上、中、下三種層次。又，法教、正教，是『上極』等三品三句；教授，是『深極』等三句三品；教誡，是『勝極』等三句三品。又，前三種智慧中，每一種都有法教、正教等三句，依次對應。
功德品
功，是指功勞；德，是指道德。通過努力而獲得的這種德行，稱為功德。這一品廣泛地闡明了功德，所以稱為功德品。問：為什麼在下文闡明呢？答：因為前面闡明了菩提（Bodhi，覺悟），其宗旨是因果覺分行。這些在以前修行時，必定有所依據，所以在此品之後闡明功德品。初頌有七門中的第二門，五種不希奇法卻被稱為成就甚希奇法，從現象上來說，人人都可以得到，接受是不希奇的。如果從意義上來說，不推辭這件事，就稱為希奇法。又，從自身種類相比，不希奇；從二乘（Śrāvaka-yāna和Pratyekabuddha-yāna，聲聞乘和緣覺乘）相比，就非常希奇。
【English Translation】 English version Birth. Because birth exists dependent on the aspect of cessation, therefore there is 'birth that is born'. It can obstruct and it can produce, therefore the rest (of the afflictions) must be extinguished. The Dharma of cessation also has cessation, know this by analogy.
In the Treatise explaining 'No-self', it says: 'Regarding the no-self nature of Pudgala (person, sentient being) in all dharmas, it means that it is not that the existing dharmas are the real Pudgala, nor is there a real Pudgala separate from those dharmas.' This is to refute the view that the Skandhas (the five aggregates constituting a person: form, feeling, perception, mental formations, and consciousness) are the self, or that there is a self separate from the Skandhas.
In the Treatise explaining 'Nirvana is quiescent', it says: 'The cause is permanently severed first, then there is extinction without remainder,' the remaining meaning refers to Saupadhiśeṣa-nirvāṇa (Nirvana with remainder) and Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder). Furthermore, 'the cause is permanently severed first' occurs on the Anantarya-marga (path of immediate consequence, the direct path to severing afflictive obscurations); 'extinction without remainder' occurs on the Vimukti-marga (path of liberation, the path to obtaining liberation). Also, 'the cause is permanently severed first' occurs during the stage of application (Prayoga-marga, the preparatory stage for realizing Suchness) when subduing the superior mind; 'extinction without remainder' severs the seeds of affliction. 'The rest will ultimately not arise' refers to the fact that the result will no longer arise, because the cause of producing the result has been severed.
The Treatise says: 'If superior to the superior and extremely superior, if profoundly superior and extremely profound, if inferior, superior, and extremely superior, the Dharma teaching, the correct teaching, the instruction, the admonition, etc.' The three phrases 'extremely superior' etc., one explanation is Śruta-mayī prajñā (wisdom gained through hearing the Dharma); the three phrases 'extremely profound' etc., are Cintā-mayī prajñā (wisdom gained through thinking about the Dharma); the three phrases 'extremely superior' etc., are Bhāvanā-mayī prajñā (wisdom gained through meditating on the Dharma). Among these three wisdoms, each has superior, middle, and inferior levels. Also, Dharma teaching and correct teaching are the three phrases of the three levels of 'extremely superior' etc.; instruction is the three phrases of the three levels of 'extremely profound' etc.; admonition is the three phrases of the three levels of 'extremely superior' etc. Furthermore, in the previous three wisdoms, each has the three phrases of Dharma teaching, correct teaching, etc., corresponding to them in order.
Chapter on Merit
'Merit' refers to effort; 'virtue' refers to morality. This virtue obtained through effort is called merit. This chapter extensively explains merit, therefore it is called the Chapter on Merit. Question: Why is it explained below? Answer: Because the previous chapter explained Bodhi (Enlightenment), the purpose of which is the practice of the factors of enlightenment based on cause and effect. These must have a basis when practicing previously, therefore the Chapter on Merit is explained after this chapter. The first verse has the second of seven sections, the five non-rare dharmas are called the achievement of extremely rare dharmas, in terms of phenomena, everyone can obtain them, receiving is not rare. If in terms of meaning, not declining this matter is called a rare dharma. Also, compared to its own kind, it is not rare; compared to the Śrāvaka-yāna and Pratyekabuddha-yāna (the Hearer Vehicle and the Solitary Realizer Vehicle), it is extremely rare.
第二希奇者。謂默無言說。默者實是樂味。但為有情而說正法。又自入涅槃。此默實是樂味。為有情故而說正法。
論云由五因緣于諸有情能作不虛加行等者中。乃至應知其相。此領解二種。一于諸有情求作利益安樂。二乃至如實了知。如供養品中。若發有五事。乃至三隨順說法。四不疲厭。五悲平等 次頌有六門。初加行中無佛者。以佛無加行故 次頌有五門。第五門中中四者。愛語攝事。一切攝事。此為第一。以親疏皆近故。能引出世入法初門。化攝事故。余不爾 次有二頌。總有九門。初一頌有四門。第二頌有五門。初頌第一法施設中。云次第結集安置制立者。結集謂經。安置謂摩呾理迦。制立謂毗尼。又三乘法。又次第集其文。安置集其義。制立諸學處法 增三門諦中。相諦。謂諸法之體相。語諦謂能詮之教。用謂諸法作用 增五門中。前四四諦也。后一非安立諦 增六門中。云一諦諦二妄諦。說真妄事也。又善法名諦諦。不善等法名妄諦 增七門中。愛味過患。謂集苦二諦。出離謂滅諦。或通道諦。法性謂真如。勝解諦。即勝解斷。在果也 增九門中。前四是苦。下四行。次二是常斷。二見斷亦名為愛。即愛此見故。即當集諦。第七即道諦。加行智。八九即滅諦。
論解聲聞七行相中。二此慧
【現代漢語翻譯】 現代漢語譯本 第二種希奇之處，在於寂默無言。寂默實際上是一種快樂的體驗，但爲了眾生而宣說正法。又自己證入涅槃，這種寂默實際上也是一種快樂的體驗，爲了眾生的緣故而宣說正法。
論中說，由於五種因緣，對於諸有情能夠做到不虛假的加行等等，乃至應當瞭解它的相狀。這裡領會兩種：第一，對於諸有情，尋求為他們帶來利益和安樂；第二，乃至如實地了知。如《供養品》中所說，如果發起有五件事：乃至三、隨順說法；四、不疲厭；五、悲心平等。接下來的頌文有六個方面。最初的加行中沒有佛，因為佛沒有加行。接下來的頌文有五個方面。第五個方面中的『中四』，指的是愛語、攝事、一切攝事。這是第一種，因為親近和疏遠的人都接近的緣故，能夠引導出世間的入法之初門，化攝事故。其他的則不是這樣。接下來有兩首頌文，總共有九個方面。最初的一首頌文有四個方面，第二首頌文有五個方面。最初的頌文，第一法施設中，所說的『次第結集安置制立』，結集指的是經，安置指的是摩呾理迦（梵文：Mātrka，論藏），制立指的是毗奈耶（梵文：Vinaya，律藏）。又指三乘之法。又指次第地收集它的文字，安置收集它的意義，制立各種學處之法。增加三個方面，在諦中，相諦，指的是諸法的體相；語諦，指的是能夠詮釋的教法；用，指的是諸法的作用。增加五個方面中，前四個是四諦，后一個是並非安立諦。增加六個方面中，說『一諦諦二妄諦』，說的是真實和虛妄的事情。又善法名為諦諦，不善等法名為妄諦。增加七個方面中，愛味過患，指的是集諦和苦諦。出離指的是滅諦，或者通道諦。法性指的是真如。勝解諦，指的是勝解斷，在果位上。增加九個方面中，前四個是苦，下四個是行，接下來兩個是常斷，兩種見解的斷除也稱為愛，因為愛這種見解的緣故，也就是集諦。第七個是道諦，加行智。第八和第九個是滅諦。
論中解釋聲聞七行相中，第二是這種智慧。
【English Translation】 English version The second wonder is silence and no speech. Silence is truly a joyful experience, but for the sake of sentient beings, the right Dharma is spoken. Furthermore, one enters Nirvana oneself. This silence is truly a joyful experience. For the sake of sentient beings, the right Dharma is spoken.
The treatise states that due to five causes, one can perform unfailing exertion for sentient beings, and so on, and one should understand its characteristics. Here, there are two understandings: first, seeking to bring benefit and happiness to sentient beings; second, to truly understand. As stated in the 'Offering Chapter', if one initiates five things: third, to speak in accordance; fourth, to be tireless; fifth, to have equal compassion. The following verses have six aspects. The initial exertion does not include the Buddha, because the Buddha has no exertion. The following verses have five aspects. The 'middle four' in the fifth aspect refer to loving speech, gathering, and gathering everything. This is the first, because both close and distant people are near, it can lead to the initial gate of entering the Dharma of leaving the world, the cause of transformation and gathering. The others are not like this. Next, there are two verses, with a total of nine aspects. The initial verse has four aspects, and the second verse has five aspects. In the initial verse, in the first Dharma establishment, 'successively collecting, arranging, and establishing' refers to the Sutras (Sūtra) for collecting, the Mātrka (treatise) for arranging, and the Vinaya (discipline) for establishing. It also refers to the teachings of the Three Vehicles. It also refers to successively collecting its words, arranging and collecting its meanings, and establishing various precepts. Adding three aspects, in the Truths, the Truth of Characteristics refers to the essence of all dharmas; the Truth of Words refers to the teachings that can explain; the Use refers to the function of all dharmas. Adding five aspects, the first four are the Four Noble Truths, and the last one is not an established Truth. Adding six aspects, it says 'One True Truth and Two False Truths', which speaks of true and false matters. Furthermore, good dharmas are called True Truths, and unwholesome dharmas are called False Truths. Adding seven aspects, the enjoyment of taste and faults refers to the Truth of Accumulation and the Truth of Suffering. Liberation refers to the Truth of Cessation, or the Truth of the Path. The Dharma Nature refers to Suchness (Tathātā). The Truth of Understanding refers to the severance of understanding, which is at the stage of fruition. Adding nine aspects, the first four are suffering, the next four are actions, the next two are permanence and impermanence, the severance of the two views is also called love, because of loving this view, which is the Truth of Accumulation. The seventh is the Truth of the Path, the wisdom of exertion. The eighth and ninth are the Truth of Cessation.
In the treatise explaining the seven characteristics of the Śrāvakas, the second is this wisdom.
所依。法師云。此是心王。又此是定也。其大乘中準此。
論解所調伏界無量中。增七門云一輕毀。如調達事。以輕毀入已。二中庸。如眾集。最耎語調伏。三廣說智。四略說智。為鈍利差別故。增九門中。遠近調伏者。如年月。為長時短時。為異故。
論云如是菩薩勤修學已者。即結上菩提分法持。初文第三能修學文。此下文云十種。菩薩于菩薩學。能正修學。此上更無有能正修學。即結前能正修學第三文。故知三制文不同。如第三學持。初制初二。有生起文無結。此能正修學無生起有結。故知類顯略。而不說分有三說也。
第四十七卷
第二持隨法瑜伽處菩薩相品第一者 菩薩地四持。此為第二。初持正明所學之行。非無異辨能學之人。此持明能學之人。學所學已成菩薩相。隨所學法之行。名隨法瑜伽處菩薩地。初列十品。第一是持。有十八品。分為三持。謂種姓發心菩提分法等如前說。偏得持名。此第二持。有其四品。即相分增上意樂住。相者。謂成熟此法入菩薩之相故名相也。分等如后品首說此品。在第二持先。故言相品第一。
論頌真實諸菩薩五種相應知下。長行解謂哀愍等五此五體相者。如下法攝六波羅蜜為之。哀愍。以定為體。此謂大悲依定而發故。此體是定攝受。無
【現代漢語翻譯】 現代漢語譯本： 所依是什麼？法師說：『這是心王（心的主宰），也是禪定。』大乘的觀點也與此類似。 在《論》中解釋『所調伏界無量』時，增加了七個方面：一是輕毀，比如提婆達多（Devadatta）的事蹟，因輕毀而入邪道；二是中庸，比如大眾集會，用最柔和的語言來調伏；三是廣說智；四是略說智，這是爲了區分鈍根和利根之人。在增加的九個方面中，遠近調伏，比如年月，是爲了區分長時間和短時間，因為情況不同。 《論》中說：『像這樣菩薩勤奮修學之後』，這是總結了前面的菩提分法（通往覺悟的要素）的受持。在初文的第三部分，即能修學文。下面的文字說有十種，菩薩對於菩薩學，能夠正確地修學。這上面再沒有能夠正確修學的了，即總結了前面能夠正確修學的第三部分。因此可知三種制文不同，比如第三學持，初制初二，有生起文而無總結。這能正確修學，沒有生起文而有總結。因此可知，這是類似地顯示省略，而不說分有三種說法。 第四十七卷 第二持隨法瑜伽處菩薩相品第一，菩薩地四持，這是第二持。初持主要闡明所學的行為，並非沒有區分能學之人。此持闡明能學之人，學習所學之後，成就菩薩之相，隨所學法的行為，名為隨法瑜伽處菩薩地。開始列出十品，第一是持，有十八品，分為三持，即種姓、發心、菩提分法等，如前所述，偏得持名。這第二持，有其四品，即相、分、增上意樂、住。相，是指成熟此法，進入菩薩之相，故名相。分等如后品首所說，此品在第二持之前，故說相品第一。 《論頌》『真實諸菩薩五種相應知』下，長行解釋說，即哀愍等五種。這五種的體相，如下文所說，由法攝六波羅蜜（六種達到彼岸的方法）構成。哀愍，以禪定為體。這是說大悲依禪定而生髮，因此其體是禪定攝受，沒有...
【English Translation】 English version: What is the basis? The Dharma master said, 'This is the Mind-King (the ruler of the mind), and it is also Samadhi (concentration).' The Mahayana view is similar to this. In the 'Treatise' explaining 'The immeasurable realm of those to be tamed,' seven aspects are added: First, disparagement, such as the story of Devadatta, entering the wrong path due to disparagement; second, moderation, such as the assembly of the masses, using the gentlest language to tame; third, extensively explaining wisdom; fourth, briefly explaining wisdom, this is to differentiate between those of dull and sharp faculties. Among the added nine aspects, taming from afar and near, such as years and months, is to differentiate between long and short periods, because the situations are different. The 'Treatise' says, 'Like this, after a Bodhisattva diligently studies,' this summarizes the upholding of the preceding Bodhipaksa-dharmas (factors leading to enlightenment). In the third part of the initial text, namely the text on being able to study. The following text says there are ten kinds, a Bodhisattva, regarding the Bodhisattva's learning, is able to correctly study. Above this, there is no more being able to correctly study, which summarizes the preceding third part on being able to correctly study. Therefore, it can be known that the three kinds of precepts are different, such as the third learning-upholding, the initial precept's first two, have arising texts but no conclusion. This being able to correctly study, has no arising text but has a conclusion. Therefore, it can be known that this is similarly showing omission, and not saying that the divisions have three kinds of statements. Volume 47 The first of the Second Upholding, the Chapter on the Characteristics of a Bodhisattva in the Yoga Practice of Following the Dharma, the four upholdings of the Bodhisattva-bhumi, this is the second upholding. The initial upholding mainly elucidates the actions to be learned, it is not without differentiating those who are able to learn. This upholding elucidates those who are able to learn, after learning what is to be learned, accomplishing the characteristics of a Bodhisattva, following the actions of the Dharma to be learned, is called the Bodhisattva-bhumi in the Yoga Practice of Following the Dharma. Initially, ten chapters are listed, the first is upholding, having eighteen chapters, divided into three upholdings, namely lineage, generating the aspiration, Bodhipaksa-dharmas, etc., as previously stated, biasedly obtaining the name of upholding. This second upholding, has its four chapters, namely characteristics, divisions, heightened intention, abiding. Characteristics, refers to maturing this Dharma, entering the characteristics of a Bodhisattva, therefore it is named characteristics. Divisions, etc., as stated at the beginning of the later chapter, this chapter is before the second upholding, therefore it is said to be the first chapter on characteristics. The 'Treatise Verse' 'The real Bodhisattvas should know the five kinds of correspondence' below, the long text explains, namely the five kinds such as compassion. The substance of these five kinds, as stated in the following text, is constituted by the Dharma encompassing the six Paramitas (six perfections). Compassion, takes Samadhi as its substance. This is saying that great compassion arises based on Samadhi, therefore its substance is embraced by Samadhi, without...
瞋善根性。不諭能發之智。二者愛語。尸羅波若到彼岸攝。以若從律儀而行以般若導生故此二攝。若準前施品。或是攝品四攝攝度佈施唯攝佈施。餘四度純是同事攝。若除佈施餘三攝事。皆智慧度攝。今云愛語是尸羅者。此是正依戒而行。然依戒不妄語等。是彼論不離體。以一切行由智發故。三者勇猛。精進忍慧三攝。據實但是精進。以由慧發。安受長時苦忍故。所以兼論。四者舒手惠施。是施度攝。五能解甚深義理密意。是定慧攝。若唯克體是慧。以定發之慧勝故。並從勝發同時而行言定。此五種皆由依行六度成熟。此五種入菩薩相也。
論解勇猛自性云。謂諸菩薩剛決堅固無所怯劣有大勢力景法師以進忍智三是體故。次第配之。今看文意不然。但偏明精進。即被甲精進等三。次第配之。此中修不明忍智。以取正克自體故。
論解依處者。依謂相依依相之起處。有為依處。亦六因依也。能解甚深義理密意依處中。有五義。第一謂隨順甚深甚深顯現等者。甚深謂真如隨順。即緣如之智。隨順如故。甚深顯現。即依智故。真如顯現也。第四依處中。云法相義者。想謂能詮之名。義謂所詮之法。第五即四無礙解也。
分品第二
先云翼品翼品者。謂行四法。如鳥之翼。故名翼品。今即不然。謂先
【現代漢語翻譯】 現代漢語譯本
『瞋善根性。不諭能發之智。』意思是說，嗔恚會阻礙產生智慧的善根。『二者愛語。尸羅（戒律）波若（智慧）到彼岸攝。』意思是說，以戒律為基礎，以智慧引導的愛語，能幫助我們到達彼岸。因為如果從遵守戒律而行，並以般若智慧引導，那麼這兩種行為就都包含在內了。如果按照前面的施捨品，或者說是攝品四攝（佈施、愛語、利行、同事）來理解，佈施度僅僅包含佈施，其餘四度純粹是同事攝。如果除去佈施，其餘三種攝事，都屬於智慧度所包含的。現在說愛語是尸羅（戒律）所包含的，這是真正依據戒律而行。然而，依據戒律不妄語等等，是那個論點不離其本體。因為一切行為都是由智慧引發的。『三者勇猛。精進忍慧三攝。』意思是說，勇猛包含了精進、忍辱和智慧三種。實際上，勇猛主要指精進，因為它是從智慧中產生的。由於智慧的引發，能夠安然承受長時間的痛苦忍耐，所以兼論忍辱。『四者舒手惠施。是施度攝。』意思是說，伸出手來給予恩惠和施捨，屬於佈施度的範疇。『五能解甚深義理密意。是定慧攝。』意思是說，能夠理解非常深刻的義理和秘密含義，屬於禪定和智慧所包含的。如果僅僅從其本質來說，那就是智慧。因為由禪定所引發的智慧更為殊勝，並且是從殊勝的禪定中同時產生的，所以說是禪定。這五種都依賴於修行六度（佈施、持戒、忍辱、精進、禪定、智慧）才能成熟。這五種進入菩薩的相貌。 論述解釋勇猛的自性時說：『所謂的菩薩，剛強果決，堅定穩固，沒有絲毫的怯懦和軟弱，具有強大的力量。』景法師認為精進、忍辱、智慧三者是勇猛的本體，並依次進行分配。現在看來，從文意上來說並非如此，只是偏重於說明精進，也就是披甲精進等三種。依次進行分配。這裡修行沒有明確說明忍辱和智慧，因為這裡取的是真正能夠剋制自身的本體。 論述解釋所依賴之處時說：『依』指的是相互依賴，是相互依賴的起始之處。有為法的所依之處，也是六因所依賴之處。在『能解甚深義理密意依處』中，有五種含義。第一種含義是『隨順甚深甚深顯現等』。甚深指的是真如，隨順指的是緣于真如的智慧，因為隨順於真如的緣故。甚深顯現，指的是依靠智慧的緣故，真如顯現出來。第四種所依之處中，說的是法相義。想指的是能夠詮釋的名詞，義指的是所詮釋的法。第五種就是四無礙解（義無礙解、法無礙解、詞無礙解、樂說無礙解）。 分品第二 先前說翼品翼品，指的是修行四法，如同鳥的翅膀，所以叫做翼品。現在卻不是這樣，指的是先前...
【English Translation】 English version
'The nature of anger destroys the roots of goodness, preventing the development of wisdom.' This means that anger hinders the good roots that generate wisdom. 'Secondly, loving speech is encompassed by Śīla (discipline) and Prajñā (wisdom) reaching the other shore.' This means that loving speech, based on discipline and guided by wisdom, helps us reach the other shore. Because if one acts according to the precepts and is guided by Prajñā wisdom, then both of these actions are included. If we follow the previous chapter on giving, or the chapter on the four means of conversion (giving, loving speech, beneficial action, and cooperation), the perfection of giving only includes giving, while the other four perfections are purely cooperation. If we remove giving, the remaining three means of conversion are all included in the perfection of wisdom. Now, saying that loving speech is included in Śīla (discipline) means that it is truly acting according to the precepts. However, relying on the precepts, such as not lying, is that argument not deviating from its essence. Because all actions are initiated by wisdom. 'Thirdly, vigor encompasses diligence, patience, and wisdom.' This means that vigor includes diligence, patience, and wisdom. In reality, vigor mainly refers to diligence, because it arises from wisdom. Because of the initiation of wisdom, one can peacefully endure long-term suffering and patience, so patience is also discussed. 'Fourthly, extending a hand to give is included in the perfection of giving.' This means that extending a hand to give grace and charity belongs to the category of the perfection of giving. 'Fifthly, being able to understand profound meanings and secrets is included in meditation and wisdom.' This means that being able to understand very profound meanings and secret implications belongs to what is included in meditation and wisdom. If we only speak of its essence, it is wisdom. Because the wisdom initiated by meditation is more superior, and it arises simultaneously from superior meditation, it is said to be meditation. These five all depend on the practice of the six perfections (giving, discipline, patience, diligence, meditation, wisdom) to mature. These five enter the appearance of a Bodhisattva. The treatise explains the nature of vigor by saying: 'The so-called Bodhisattvas are strong and decisive, firm and stable, without any timidity or weakness, and possess great power.' Master Jing believes that diligence, patience, and wisdom are the essence of vigor, and allocates them accordingly. Now, looking at the meaning of the text, it is not so, but focuses on explaining diligence, which is armored diligence and the other two. Allocate them accordingly. Here, the practice does not explicitly state patience and wisdom, because it takes the essence that can truly restrain oneself. The treatise explains the place of reliance by saying: 'Reliance' refers to mutual dependence, the place where mutual dependence begins. The place of reliance for conditioned dharmas is also the place of reliance for the six causes. In the 'place of reliance for being able to understand profound meanings and secrets,' there are five meanings. The first meaning is 'conforming to the profound, the profound manifestation, etc.' The profound refers to Suchness (真如, Zhenru), and conforming refers to the wisdom that arises from Suchness, because it conforms to Suchness. The profound manifestation refers to Suchness manifesting because of relying on wisdom. In the fourth place of reliance, it speaks of the meaning of the characteristics of dharmas. Thought refers to the name that can explain, and meaning refers to the dharma that is explained. The fifth is the four unimpeded understandings (unimpeded understanding of meaning, unimpeded understanding of dharma, unimpeded understanding of words, unimpeded understanding of eloquence). Chapter Two: Division of Categories Previously, it was said that the 'Wing Category' refers to practicing the four dharmas, like the wings of a bird, so it is called the 'Wing Category.' Now, it is not like this, referring to the previous...
解行雲。入菩薩相。在家出家二分皆修。依二分修故。說名為分。故言分品。其何故明分者。已入菩薩相。在家出家皆得。故次後明。
論云何菩薩饒益於他謂諸菩薩依於四攝事即佈施愛語利行同事能與一分有情利益。乃至一分安樂一分俱有者。即此四攝事。一一皆有利益安樂亦得。雖施彼財令發心等言利益。既得物用。是安樂等。如是乃至一一皆俱有順知。若不爾利益愛語隨增說利益。余佈施是安樂。同事是通二。同爲善惡故。
論解無倒回向中。三門積集者。三謂即善修事業。一方便善巧。二饒益於他。三為三門也。
論云出家菩薩一向能行鉤鎖梵行者。鉤鎖意取相拘礙義。出家之人有所禁戒。防惡三業故如鉤鎖。在家菩薩。即不如是也。一向放逸故。
增上意樂品
即第二持中之第三品。
此中通明入發心諸菩薩意樂。有十五種等。此中廣明。名增上意樂品。意樂者。以信欲勝解為體。此意樂增上故。名增上意樂品。何以明者。欲行菩薩行。依一一分修起。修之明法有意樂。意樂即希欲故次明之。有增上之言。似唯在地上。依之助義。通地前有無妨。
論解七相憐憐第五中法。云是名無染亦名無緣者。不祈恩報名無染。不祈後果是無緣。又二種皆名無染。染通報恩
【現代漢語翻譯】 現代漢語譯本
解行雲：進入菩薩的境界（入菩薩相），無論是在家修行還是出家修行（在家出家二分）都可以修習。因為依據這兩種身份都可以修習（依二分修故），所以稱為『分』，因此叫做『分品』（故言分品）。為什麼要闡明『分』呢（其何故明分者）？因為已經進入菩薩的境界，無論是在家還是出家都可以證得（已入菩薩相。在家出家皆得），所以緊接著後面進行闡明（故次後明）。 論中說，菩薩如何利益他人（論云何菩薩饒益於他）？菩薩依靠四攝事——佈施（佈施）、愛語（愛語）、利行（利行）、同事（同事）——能夠給予一部分有情利益（能與一分有情利益），乃至一部分安樂（乃至一分安樂），一部分兩者都有（一分俱有者）。這四攝事，每一項都具有利益和安樂（即此四攝事。一一皆有利益安樂亦得）。雖然佈施給他們財物，讓他們發起菩提心等，這叫做利益（雖施彼財令發心等言利益）。既然得到了物品的使用，這就是安樂等（既得物用。是安樂等）。像這樣，乃至每一項都具有順應和了解（如是乃至一一皆俱有順知）。如果不是這樣，愛語隨著增加就說是利益（若不爾利益愛語隨增說利益），其餘的佈施就是安樂（余佈施是安樂），同事是貫通兩者的（同事是通二），因為一同行善或作惡（同爲善惡故）。 論中解釋無倒回向，其中三門積集（論解無倒回向中。三門積集者）：三是指善修事業（善修事業）、方便善巧（方便善巧）、饒益於他（饒益於他），這三者就是三門（為三門也）。 論中說，出家菩薩一直能夠奉行鉤鎖梵行（論云出家菩薩一向能行鉤鎖梵行者）。鉤鎖的意思是取其互相拘束的含義（鉤鎖意取相拘礙義）。出家之人有所禁戒（出家之人有所禁戒），防止身口意三業的惡行，所以像鉤鎖一樣（防惡三業故如鉤鎖）。在家菩薩就不是這樣了（在家菩薩。即不如是也），因為常常放縱自己（一向放逸故）。 增上意樂品（增上意樂品） 是第二持中的第三品（即第二持中之第三品）。 這裡總的闡明了進入發菩提心的諸位菩薩的意樂，有十五種等等（此中通明入發心諸菩薩意樂。有十五種等）。這裡廣泛地闡明，所以叫做增上意樂品（此中廣明。名增上意樂品）。意樂，以信（信）、欲（欲）、勝解（勝解）為本體（意樂者。以信欲勝解為體）。因為這種意樂增上，所以叫做增上意樂品（此意樂增上故。名增上意樂品）。為什麼要闡明這個呢（何以明者）？想要修行菩薩行（欲行菩薩行），依據每一部分修習而生起（依一一分修起），修習的明法有意樂（修之明法有意樂），意樂就是希望和慾望（意樂即希欲故次明之），所以緊接著進行闡明（故次明之）。有『增上』的說法，好像只在地上菩薩才有（有增上之言。似唯在地上），依據輔助的含義，即使在地上菩薩之前有也沒有妨礙（依之助義。通地前有無妨）。 論中解釋七相憐憐第五中法，說『這叫做無染也叫做無緣』（論解七相憐憐第五中法。云是名無染亦名無緣者）：不祈求恩惠和報答叫做無染（不祈恩報名無染），不祈求後果叫做無緣（不祈後果是無緣）。又，這兩種都叫做無染（又二種皆名無染），染指報恩（染通報恩）。
【English Translation】 English version
Understanding and Practice Cloud: Entering the state of a Bodhisattva (入菩薩相, rù púsà xiàng, entering the Bodhisattva state), both those who practice at home and those who practice as renunciates (在家出家二分, zàijiā chūjiā èr fēn, householders and renunciates) can cultivate. Because cultivation is based on these two statuses (依二分修故, yī èr fēn xiū gù, based on the two statuses for cultivation), it is called 'division,' hence the name 'Division Chapter' (故言分品, gù yán fēn pǐn, therefore called Division Chapter). Why is 'division' clarified (其何故明分者, qí hé gù míng fēn zhě)? Because one has already entered the state of a Bodhisattva, and both householders and renunciates can attain it (已入菩薩相。在家出家皆得, yǐ rù púsà xiàng. zàijiā chūjiā jiē dé, having entered the Bodhisattva state, both householders and renunciates can attain it), therefore it is clarified next (故次後明, gù cì hòu míng, therefore it is clarified next). The treatise says, how do Bodhisattvas benefit others (論云何菩薩饒益於他, lùn yún hé púsà ráoyì yú tā)? Bodhisattvas rely on the Four Means of Attraction—giving (佈施, bùshī, dāna), kind speech (愛語, àiyǔ, priyavacana), beneficial action (利行, lìxíng, arthakriya), and cooperation (同事, tóngshì, samānārthatā)—to give a portion of sentient beings benefit (能與一分有情利益, néng yǔ yī fēn yǒuqíng lìyì), even a portion of happiness (乃至一分安樂, nǎizhì yī fēn ānlè), a portion of both (一分俱有者, yī fēn jùyǒu zhě). Each of these Four Means of Attraction has benefit and happiness (即此四攝事。一一皆有利益安樂亦得, jí cǐ sì shè shì. yī yī jiē yǒu lìyì ānlè yì dé). Although giving them wealth causes them to generate the aspiration for enlightenment, this is called benefit (雖施彼財令發心等言利益, suī shī bǐ cái lìng fāxīn děng yán lìyì). Since they have obtained the use of things, this is happiness, etc. (既得物用。是安樂等, jì dé wù yòng. shì ānlè děng). Thus, even each one has accordance and understanding (如是乃至一一皆俱有順知, rúshì nǎizhì yī yī jiē jùyǒu shùnzhī). If not, kind speech with increase is said to be benefit (若不爾利益愛語隨增說利益, ruò bù ěr lìyì àiyǔ suí zēng shuō lìyì), the remaining giving is happiness (余佈施是安樂, yú bùshī shì ānlè), cooperation connects the two (同事是通二, tóngshì shì tōng èr), because they do good or evil together (同爲善惡故, tóng wèi shàn'è gù). The treatise explains the Undistorted Dedication, in which the three doors accumulate (論解無倒回向中。三門積集者, lùn jiě wú dǎo huíxiàng zhōng. sān mén jījí zhě): three refers to the virtuous cultivation of activities (善修事業, shàn xiū shìyè), skillful means (方便善巧, fāngbiàn shànqiǎo), and benefiting others (饒益於他, ráoyì yú tā); these three are the three doors (為三門也, wèi sān mén yě). The treatise says that renunciate Bodhisattvas are always able to practice the 'hook and chain' pure conduct (論云出家菩薩一向能行鉤鎖梵行者, lùn yún chūjiā púsà yīxiàng néng xíng gōusuǒ fànxíng zhě). The meaning of 'hook and chain' is to take the meaning of mutual restraint (鉤鎖意取相拘礙義, gōusuǒ yì qǔ xiāng jū'ài yì). Renunciates have precepts (出家之人有所禁戒, chūjiā zhī rén yǒu suǒ jìnjiè), preventing evil actions of body, speech, and mind, so it is like a hook and chain (防惡三業故如鉤鎖, fáng è sān yè gù rú gōusuǒ). Householder Bodhisattvas are not like this (在家菩薩。即不如是也, zàijiā púsà. jí bù rúshì yě), because they often indulge themselves (一向放逸故, yīxiàng fàngyì gù). Chapter on Superior Intention (增上意樂品, Zēngshàng Yìlè Pǐn) It is the third chapter in the Second Holding (即第二持中之第三品, jí dì èr chí zhōng zhī dì sān pǐn). Here, it generally clarifies the intention of the Bodhisattvas who have entered the generation of Bodhicitta, having fifteen kinds, etc. (此中通明入發心諸菩薩意樂。有十五種等, cǐ zhōng tōng míng rù fāxīn zhū púsà yìlè. yǒu shíwǔ zhǒng děng). Here it is widely clarified, so it is called the Chapter on Superior Intention (此中廣明。名增上意樂品, cǐ zhōng guǎng míng. míng zēngshàng yìlè pǐn). Intention takes faith (信, xìn, śraddhā), desire (欲, yù, chanda), and understanding (勝解, shèngjiě, adhimukti) as its essence (意樂者。以信欲勝解為體, yìlè zhě. yǐ xìn yù shèngjiě wèi tǐ). Because this intention is superior, it is called the Chapter on Superior Intention (此意樂增上故。名增上意樂品, cǐ yìlè zēngshàng gù. míng zēngshàng yìlè pǐn). Why is this clarified (何以明者, héyǐ míng zhě)? Wanting to practice the Bodhisattva path (欲行菩薩行, yù xíng púsà xíng), arising based on cultivating each part (依一一分修起, yī yī yī fēn xiū qǐ), the clear method of cultivation has intention (修之明法有意樂, xiū zhī míng fǎ yǒu yìlè), intention is hope and desire (意樂即希欲故次明之, yìlè jí xīyù gù cì míng zhī), so it is clarified next (故次明之, gù cì míng zhī). Having the saying 'superior,' it seems that only Bodhisattvas on the ground have it (有增上之言。似唯在地上, yǒu zēngshàng zhī yán. sì wéi zài dìshàng), based on the meaning of assistance, even if it exists before the ground Bodhisattvas, there is no hindrance (依之助義。通地前有無妨, yī zhī zhù yì. tōng dì qián yǒu wú fáng). The treatise explains the fifth dharma in the Seven Aspects of Compassion, saying 'this is called un-stained and also called un-conditioned' (論解七相憐憐第五中法。云是名無染亦名無緣者, lùn jiě qī xiāng liánlián dì wǔ zhōng fǎ. yún shì míng wú rǎn yì míng wú yuán zhě): not seeking favor and repayment is called un-stained (不祈恩報名無染, bù qí ēnbào míng wú rǎn), not seeking consequences is called un-conditioned (不祈後果是無緣, bù qí hòuguǒ shì wú yuán). Also, these two are called un-stained (又二種皆名無染, yòu èr zhǒng jiē míng wú rǎn), stain refers to repaying kindness (染通報恩, rǎn tōng bào ēn).
及後世間果故。緣亦通之。
論云神通威力俱生威力者。神通威力從定引生。俱生威力者。先串習故生便即起。
論云又諸菩薩不清凈意樂是則名為應調伏意樂由此意樂應思擇故又諸菩薩清凈意樂善清凈意樂是即名為俱生意樂等者。地前未證法但現神通等。而調伏之。入地以去。自證真如。修習多劫。神通與身俱生故。清凈善。清凈意樂。是俱生意樂。以清凈意樂性成善清凈安立故。
住品
住者何義。即因十二住。能住所住。有為無為。菩薩住中故名為住。此中廣明故名住品。又何以後明者。增上意樂三劫所希。現行行教生自行成滿。以初發心終至極果。分位差別。總有十三菩薩住中故。次後明之也。第二持之第四品也。即持相等十品中之第五品也。
論云如是始從種姓具足廣說。乃至於如所說菩薩所學正勤修學者。此明第一持中十八品。從初種姓乃至未修功德品等 是于如所說菩薩諸相正等顯現者。是此持中第一相品 于諸菩薩分加行中正勤修學者。是分品 于如所說菩薩意樂。是增上意樂品也。
論解增上慧三住中。云謂諸菩薩如實了知能觀真實者。即第四地中。觀菩提分法。菩提分法是能觀。第四地中。觀此分法。名如實了知能觀真實 所觀真實者。謂第五地中觀四諦
【現代漢語翻譯】 及後世間果故。緣亦通之。 現代漢語譯本：以及（神通）對後世間產生的影響。因緣也是相通的。
論云神通威力俱生威力者。神通威力從定引生。俱生威力者。先串習故生便即起。 現代漢語譯本：論中說，神通威力與俱生威力，神通威力是從禪定中引發的。俱生威力，是由於先前的串習，一出生就能立即顯現。
論云又諸菩薩不清凈意樂是則名為應調伏意樂由此意樂應思擇故又諸菩薩清凈意樂善清凈意樂是即名為俱生意樂等者。地前未證法但現神通等。而調伏之。入地以去。自證真如。修習多劫。神通與身俱生故。清凈善。清凈意樂。是俱生意樂。以清凈意樂性成善清凈安立故。 現代漢語譯本：論中說，不清凈的意樂應該被調伏，因為這種意樂需要被審慎地思考。而清凈的意樂，尤其是善清凈的意樂，被稱為俱生意樂。在證得初地之前，菩薩僅僅展現神通等，以此來調伏（煩惱）。進入初地之後，菩薩親自證悟真如，經過多劫的修習，神通與身體一同產生。清凈且善良的清凈意樂，就是俱生意樂，因為清凈意樂的本性成就了善良清凈的安立。
住品 現代漢語譯本：住品
住者何義。即因十二住。能住所住。有為無為。菩薩住中故名為住。此中廣明故名住品。又何以後明者。增上意樂三劫所希。現行行教生自行成滿。以初發心終至極果。分位差別。總有十三菩薩住中故。次後明之也。第二持之第四品也。即持相等十品中之第五品也。 現代漢語譯本：'住'是什麼意思？就是依靠十二住，能夠安住于所安住之處，包括有為法和無為法。菩薩安住于其中，所以稱為'住'。這裡廣泛地闡明，所以稱為'住品'。又為何在後面闡明呢？因為增上意樂需要三大阿僧祇劫才能實現，現在通過修行教導，使自我的修行圓滿。從最初發心到最終證得極果，有階段性的差別。總共有十三種菩薩的安住狀態，因此在後面進行闡明。這是第二持的第四品，也就是持相等十品中的第五品。
論云如是始從種姓具足廣說。乃至於如所說菩薩所學正勤修學者。此明第一持中十八品。從初種姓乃至未修功德品等 是于如所說菩薩諸相正等顯現者。是此持中第一相品 于諸菩薩分加行中正勤修學者。是分品 于如所說菩薩意樂。是增上意樂品也。 現代漢語譯本：論中說，從種姓具足開始廣泛地闡述，直到如所說的菩薩所學習的正勤修學。這說明了第一持中的十八品，從最初的種姓到未修功德品等。如所說的菩薩諸相正確地顯現，是此持中的第一相品。在諸菩薩分加行中正勤修學，是分品。如所說的菩薩意樂，是增上意樂品。
論解增上慧三住中。云謂諸菩薩如實了知能觀真實者。即第四地中。觀菩提分法。菩提分法是能觀。第四地中。觀此分法。名如實了知能觀真實 所觀真實者。謂第五地中觀四諦 現代漢語譯本：論中解釋增上慧三住時說，菩薩如實了知能觀真實，指的是在第四地中，觀菩提分法（bodhipakkhiyadhamma）。菩提分法是能觀。在第四地中，觀察這些菩提分法，稱為如實了知能觀真實。所觀真實，指的是在第五地中觀察四諦（cattāri ariyasaccāni）。
【English Translation】 And the consequences for future worlds. The causes and conditions are also interconnected. English version: And the consequences (of the supernatural powers) for future worlds. The causes and conditions are also interconnected.
The treatise says, 'Supernatural power and innate power: supernatural power arises from meditation. Innate power arises because of prior habituation, so it arises immediately at birth.' English version: The treatise says, 'Supernatural power and innate power: supernatural power arises from meditation. Innate power arises because of prior habituation, so it arises immediately at birth.'
The treatise says, 'Furthermore, the impure intention of Bodhisattvas is called the intention to be subdued, because this intention should be considered. Furthermore, the pure intention and the well-purified intention of Bodhisattvas are called innate intention,' etc. Before attaining the grounds (bhumi), they only manifest supernatural powers, etc., to subdue (afflictions). After entering the grounds, they personally realize Suchness (tathata) and cultivate for many kalpas (aeon). Supernatural power arises together with the body. Pure and good. Pure intention is innate intention, because the nature of pure intention establishes good purity. English version: The treatise says, 'Furthermore, the impure intention of Bodhisattvas is called the intention to be subdued, because this intention should be considered. Furthermore, the pure intention and the well-purified intention of Bodhisattvas is called innate intention,' etc. Before attaining the grounds (bhumi), they only manifest supernatural powers, etc., to subdue (afflictions). After entering the grounds, they personally realize Suchness (tathata) and cultivate for many kalpas (aeon). Supernatural power arises together with the body. Pure and good. Pure intention is innate intention, because the nature of pure intention establishes good purity.
The Chapter on Abiding English version: The Chapter on Abiding
What is the meaning of 'abiding'? It is based on the twelve abidings, which can abide in what is abided in, both conditioned (samskrta) and unconditioned (asamskrta). Because Bodhisattvas abide in them, it is called 'abiding'. This chapter explains it extensively, so it is called the 'Chapter on Abiding'. Why is it explained later? Because the superior intention is hoped for in three kalpas (aeon). The present practice teaches the arising of self-practice and its fulfillment. From the initial aspiration to the final attainment of the ultimate fruit, there are different stages. There are a total of thirteen abidings of Bodhisattvas, so it is explained later. This is the fourth chapter of the second 'Holding', which is the fifth chapter among the ten chapters of 'Holding' and so on. English version: What is the meaning of 'abiding'? It is based on the twelve abidings, which can abide in what is abided in, both conditioned (samskrta) and unconditioned (asamskrta). Because Bodhisattvas abide in them, it is called 'abiding'. This chapter explains it extensively, so it is called the 'Chapter on Abiding'. Why is it explained later? Because the superior intention is hoped for in three kalpas (aeon). The present practice teaches the arising of self-practice and its fulfillment. From the initial aspiration to the final attainment of the ultimate fruit, there are different stages. There are a total of thirteen abidings of Bodhisattvas, so it is explained later. This is the fourth chapter of the second 'Holding', which is the fifth chapter among the ten chapters of 'Holding' and so on.
The treatise says, 'Thus, it begins with a detailed explanation of the completeness of lineage, and extends to the diligent cultivation of what the Bodhisattvas learn as described.' This explains the eighteen chapters in the first 'Holding', from the initial lineage to the chapter on uncultivated merits, etc. 'The correct and equal manifestation of the various characteristics of the Bodhisattvas as described' is the first chapter on characteristics in this 'Holding'. 'The diligent cultivation in the stages of progressive practice of the Bodhisattvas' is the chapter on stages. 'The intention of the Bodhisattvas as described' is the chapter on superior intention. English version: The treatise says, 'Thus, it begins with a detailed explanation of the completeness of lineage, and extends to the diligent cultivation of what the Bodhisattvas learn as described.' This explains the eighteen chapters in the first 'Holding', from the initial lineage to the chapter on uncultivated merits, etc. 'The correct and equal manifestation of the various characteristics of the Bodhisattvas as described' is the first chapter on characteristics in this 'Holding'. 'The diligent cultivation in the stages of progressive practice of the Bodhisattvas' is the chapter on stages. 'The intention of the Bodhisattvas as described' is the chapter on superior intention.
The treatise explains the three abidings of increasing wisdom, saying, 'Those Bodhisattvas who truly know and are able to observe reality' refers to the fourth ground (bhumi), where they observe the factors of enlightenment (bodhipakkhiyadhamma). The factors of enlightenment are what can be observed. In the fourth ground, observing these factors is called truly knowing and being able to observe reality. 'What is observed as reality' refers to observing the Four Noble Truths (cattāri ariyasaccāni) in the fifth ground. English version: The treatise explains the three abidings of increasing wisdom, saying, 'Those Bodhisattvas who truly know and are able to observe reality' refers to the fourth ground (bhumi), where they observe the factors of enlightenment (bodhipakkhiyadhamma). The factors of enlightenment are what can be observed. In the fourth ground, observing these factors is called truly knowing and being able to observe reality. 'What is observed as reality' refers to observing the Four Noble Truths (cattāri ariyasaccāni) in the fifth ground.
。四諦是所觀也 及於真實諸有情類由無智故者。解第六地緣起觀也。第七地中。名有加行有功用。無間缺道運轉無相住者。謂此地非無有漏心隔。而以多無漏觀相續為論。故言無間。非實無間也。八地不然 問曰八地已去真實。既無間缺。云何西方兩釋。言八地有有漏心時。義曰此皆據多相續語。非無起漏心。第九地中得無礙解故。
論云能于諸法異門。謂法辨義起義辨釋詞詞辨差別辨辨即四辨才也。第十地相先照世界等。廣如華嚴十地經辨。
論云又諸菩薩勝行住于菩薩修所化狹小所化有缺所化不定所得有退等者。言狹小者。所作不廣。言有缺者。所作不常。言有犯戒惡身語也。所作不定起行不堅。時有退也。所得有退者。顯前不定也。又不定者。所作不純。有退者。不能純進。是此二別。又不定者。常懷猶預。有退者。不能勝進故退也。其下言廣大小翻前即是。問曰八地以去。與初地等不退等何異。義曰初地等有功用。不能剎那。剎那進執。已得者生名不退。八地以去。無剎那不進故名不退。是此二別。
又論云五種畏。謂不活畏等。準下對治。五怖等所治。是此怖體。此以何為體 不活畏。以我見及我愛資生愛為體。故下言。由修無我智分別我相。尚不復轉。況當得有分別我愛或資生愛。
【現代漢語翻譯】 現代漢語譯本：四諦（Satya，真諦）是所觀察的對象。『以及對於真實的各類有情眾生由於沒有智慧的緣故』，這是解釋第六地（Sixth Bhumi）的緣起觀。在第七地（Seventh Bhumi）中，名為有加行、有功用，無間斷地運轉于無相的道路上，這意味著此地並非沒有有漏之心（帶煩惱的心），而是以多數的無漏觀（不帶煩惱的觀）相續不斷為論，所以說『無間』，並非真正沒有間斷。第八地（Eighth Bhumi）則不然。問：第八地以後是真實的，既然沒有間斷，為什麼西方兩種解釋都說第八地有時會有有漏之心？答：這些都是根據多數相續的情況來說的，並非沒有生起有漏之心。在第九地（Ninth Bhumi）中，因為獲得了無礙解（unobstructed understanding）， 論中說，能夠對於諸法的不同方面，即法辨（Dharma-pratibhana，對佛法的理解）、義辨（Artha-pratibhana，對意義的理解）、起義辨（根據意義解釋）、釋詞辨（解釋詞語）、詞辨差別辨（辨別詞語的差別），這四種就是四無礙辯才（four kinds of eloquence）。第十地（Tenth Bhumi）的相，先照世界等，詳細情況如《華嚴十地經》（Dasabhumika Sutra）所說。 論中說，『又諸菩薩殊勝的行持，在於菩薩所修行的化度狹小、所化度的對象有缺失、所化度的對象不確定、所得的成果有退失等等』。說『狹小』，是指所作的功德不廣大。說『有缺失』，是指所作的功德不恒常。說『有犯戒的惡身語』。所作不確定，是指發起修行不堅定，時常有退轉。所得有退失，是顯示前面的不確定。又，不確定，是指所作不純粹；有退失，是指不能純粹地前進，這是這兩者的區別。又，不確定，是指常常懷有猶豫；有退失，是指不能殊勝地前進所以退失。下面所說的廣大，與狹小相反，就是這個意思。問：第八地以後，與初地（First Bhumi）等的不退等有什麼不同？答：初地等有功用，不能剎那剎那地前進執持，已經得到的產生叫做不退。第八地以後，沒有剎那不前進，所以叫做不退，這是這兩者的區別。 又論中說，五種畏懼，即不活畏（fear of not surviving）等，根據下面的對治，五怖等所對治的，就是這畏懼的本體。這以什麼為本體？不活畏，以我見（belief in a self）以及我愛（love of self）資生愛（love of necessities）為本體。所以下面說，由於修習無我智（wisdom of no-self），分別我相（perception of self）尚且不再生起，何況還會有分別我愛或者資生愛呢？
【English Translation】 English version: The Four Noble Truths (Satya) are what is observed. 'And for all sentient beings who are real, due to the lack of wisdom,' this explains the origination view of the Sixth Bhumi (Sixth Ground). In the Seventh Bhumi (Seventh Ground), it is called having effort and function, continuously revolving on the path of no-form, which means that this ground is not without defiled mind (mind with afflictions), but it is discussed in terms of the continuous succession of many undefiled views (views without afflictions), so it is said 'continuous,' not truly without interruption. The Eighth Bhumi (Eighth Ground) is not like this. Question: Since the Eighth Bhumi and beyond are real and without interruption, why do the two Western interpretations say that the Eighth Bhumi sometimes has defiled mind? Answer: These are all based on the majority of continuous situations, not that there is no arising of defiled mind. In the Ninth Bhumi (Ninth Ground), because unobstructed understanding is obtained, The treatise says, 'Able to understand the different aspects of all dharmas, namely Dharma-pratibhana (understanding of the Dharma), Artha-pratibhana (understanding of meaning), explaining according to meaning, explaining words, and distinguishing the differences of words,' these four are the four kinds of eloquence (four kinds of unobstructed eloquence). The characteristics of the Tenth Bhumi (Tenth Ground), such as first illuminating the world, are described in detail in the Dasabhumika Sutra (Ten Grounds Sutra). The treatise says, 'Furthermore, the excellent conduct of the Bodhisattvas lies in the Bodhisattvas' practice of converting a small number of beings, the objects of conversion being deficient, the objects of conversion being uncertain, and the results obtained being subject to regression, etc.' 'Small' means that the merits performed are not vast. 'Deficient' means that the merits performed are not constant. 'Having evil deeds of body and speech that violate precepts.' Uncertain means that the initiation of practice is not firm, and there are often regressions. The results obtained being subject to regression shows the uncertainty mentioned earlier. Furthermore, uncertain means that what is done is not pure; subject to regression means that one cannot purely advance, which is the difference between the two. Furthermore, uncertain means that one often harbors hesitation; subject to regression means that one cannot excellently advance and therefore regresses. The vastness mentioned below, which is the opposite of smallness, is what this means. Question: What is the difference between the Eighth Bhumi and beyond and the non-regression of the First Bhumi and so on? Answer: The First Bhumi and so on have effort and cannot advance and hold on to what has been obtained moment by moment, and the arising of what has been obtained is called non-regression. The Eighth Bhumi and beyond do not have a moment of non-advancement, so it is called non-regression, which is the difference between the two. Furthermore, the treatise says, 'The five fears, namely the fear of not surviving, etc.,' according to the counteractions below, what the five fears and so on counteract is the essence of this fear. What is the essence of this? The fear of not surviving has as its essence the belief in a self (Atma-drishti) and the love of self (Atma-sneha) and the love of necessities (Jivita-sneha). Therefore, it is said below, 'Because of cultivating the wisdom of no-self (Anatma-jnana), the perception of self (Atma-samjna) no longer arises, let alone the love of self or the love of necessities?'
故知以我見及愛為體 第二惡名畏。以欲貪為體。故下文言。由於他處無所希望。常自發起如是欲樂。我當饒益一切有情。非於有情有所求覓。由是因緣。無惡名畏。故知以貪慾為體 第三死畏。以我見為體。故下文云。由離我見。於我無有失壞相轉。故無死畏。明知以我見為體 第四惡趣畏。以癡為體。下論云。自知死後。于當來世。決定值遇諸佛菩薩。由此決定無惡趣畏 五處眾怯畏。以癡為體。故下論云。由意樂見。一切世間。尚無有一與我齊等。何況殊勝。是故無有處眾怯畏。此所治以癡為體也。又如佛地經說。應有別體。勘之。
論云成就狹小聞所成智等者。此明慧根。
又即於此或時妄失等者。此明念根 成熟菩薩苦遲通行者。此明意根 于大菩提無猛利樂欲者。此顯欲無減 熾然精進者。此明勤根 無有甚深牢固清凈者。是信根。
論云或於一時具足憶念或於一時成妄念類者。有憶得不得故。名妄念類。非全妄念故。言類也。
論云于如上說一切圓滿菩薩學中未能普學者。此謂第一持十八品也 于如上說。乃至菩薩諸相未皆成熟者。謂此持中相品 于如上說等。乃至二分菩薩正加行中未等顯現。謂分品 于如上說菩薩意樂猶未清凈者。謂增上意樂品 二分菩薩正加行中未等顯
【現代漢語翻譯】 現代漢語譯本 因此可知，第一種惡名畏懼，以我見（認為有一個真實的自我）及愛執為根本。第二種惡名畏懼，以貪慾為根本。所以下文說：『由於其他地方沒有希望，常常自己發起這樣的欲樂，我應當饒益一切有情（眾生），而不是對有情有所求取。』因為這個緣故，沒有惡名畏懼。因此可知，以貪慾為根本。第三種死亡畏懼，以我見為根本。所以下文說：『由於遠離我見，對於我沒有失壞相的轉變，所以沒有死亡畏懼。』明確知道以我見為根本。第四種惡趣畏懼，以愚癡為根本。下文論述說：『自己知道死後，在未來的世間，必定會遇到諸佛菩薩，因此決定沒有惡趣畏懼。』第五種處眾怯畏，以愚癡為根本。所以下文論述說：『由於意樂的緣故，一切世間，尚且沒有一個與我相等，更何況殊勝的。』因此沒有處眾怯畏。這些所要對治的，以愚癡為根本。又如《佛地經》所說，應該有不同的根本，可以參考。
論中說成就狹小聞所成智等，這是說明慧根（智慧的根基）。
又說就在這裡有時會錯誤失去等，這是說明念根（憶念的根基）。成熟菩薩苦遲通行者，這是說明意根（意志的根基）。對於大菩提沒有強烈的樂欲者，這是顯示欲沒有減少。熾然精進者，這是說明勤根（精進的根基）。沒有甚深牢固清凈者，這是信根（信心的根基）。
論中說或者在某個時候具備憶念，或者在某個時候成為妄念之類，因為有憶得和不得的緣故，稱為妄念之類，並非全是妄念，所以說是『類』。
論中說對於如上所說一切圓滿菩薩學中未能普遍學習者，這是指第一持的十八品。對於如上所說，乃至菩薩的各種相沒有全部成熟者，是指此持中的相品。對於如上所說等，乃至二分菩薩正加行中沒有平等顯現，是指分品。對於如上所說菩薩意樂仍然沒有清凈者，是指增上意樂品。二分菩薩正加行中沒有平等顯
【English Translation】 English version Therefore, it is known that the first fear of ill-repute is rooted in the view of 'self' (the belief in a real, independent self) and attachment. The second fear of ill-repute is rooted in greed. Hence, the following text states: 'Because there is no hope elsewhere, one constantly generates such desires, thinking, 'I should benefit all sentient beings, not seeking anything from them.' For this reason, there is no fear of ill-repute. Thus, it is known that it is rooted in greed. The third fear of death is rooted in the view of 'self'. Therefore, the following text states: 'Because of being free from the view of 'self', there is no transformation of loss or destruction regarding 'me', so there is no fear of death.' It is clearly known that it is rooted in the view of 'self'. The fourth fear of evil destinies is rooted in ignorance. The following treatise states: 'Knowing that after death, in future lives, one will certainly encounter Buddhas and Bodhisattvas, one is therefore certain to have no fear of evil destinies.' The fifth fear of timidity in assemblies is rooted in ignorance. Therefore, the following treatise states: 'Because of the intention, in all the world, there is not even one equal to me, let alone superior.' Therefore, there is no fear of timidity in assemblies. What is to be countered here is rooted in ignorance. Furthermore, as stated in the Buddhabhumi Sutra, there should be different roots; this can be examined.
The treatise states 'achieving narrow wisdom acquired through learning, etc.'; this explains the root of wisdom (jnana-indriya).
Furthermore, 'sometimes losing it here' explains the root of mindfulness (smrti-indriya). 'Maturing the Bodhisattva who progresses slowly through suffering' explains the root of intention (mati-indriya). 'Not having intense desire for great Bodhi' shows that desire is not diminished. 'Blazing with diligence' explains the root of diligence (virya-indriya). 'Not having deep, firm purity' is the root of faith (sraddha-indriya).
The treatise states 'sometimes possessing complete mindfulness, sometimes becoming a kind of delusion'; because there is remembering and not remembering, it is called 'a kind of delusion', not entirely delusion, hence the term 'kind'.
The treatise states 'failing to universally learn in all the complete Bodhisattva training mentioned above'; this refers to the eighteen sections of the first dharaṇī. 'Regarding the aforementioned, until the various characteristics of the Bodhisattva are not all mature'; this refers to the section on characteristics in this dharaṇī. 'Regarding the aforementioned, etc., until the two-part Bodhisattva's proper exertion is not equally manifest'; this refers to the section on divisions. 'Regarding the aforementioned, the Bodhisattva's intention is still not pure'; this refers to the section on enhanced intention. The two-part Bodhisattva's proper exertion is not equally manifest
現者。謂未能依於二分不修正行也。名未顯現也。
論云是諸菩薩勝解行住下忍轉時如上所說諸行狀相當知上品。乃至無餘永斷者。謂前所說地前過失。在十信位。名下忍時。此過是上品。在十解十行時名中忍。十回向等名上忍。其過即中下。
論解入極喜住中。云除舍彼故發起六相新善決定。何等為六。
論云內證修性菩薩大愿超過一切余白凈愿者。是第一愿。舊地持有一二等數。十地論云。初名觀相。經言無離。謂愿求菩提無離愿也。即以後得智觀為也。若得此文。言內證修性菩薩大愿。法師云。此是無分別智也 無等不共果是世間超過一切世間境界者。是第二愿。地論云。第二真實。經言不可見。謂后得智。是無等不共二乘之果。離是世間。以緣事故。超過一切世間境界。故經言不可見即后得智也 隨救一切有情苦故不共一切聲聞獨覺。是第三愿也。地論云。第三勝善。經言廣大如法界。即后得智起大悲救生。普救群生。故言廣大。又義別。如下第五中釋會 雖一剎那生起此愿法性自爾能得菩薩無量白法可愛之果。是第四愿也。地論云。第四因善。經言究竟如虛空盡未來際。言由此愿等因善故。能得無量白法之果。如虛空也 又大愿無變無盡因性得已無異因緣令其退轉變異可得。是第五愿也
【現代漢語翻譯】 現代漢語譯本：
『現者』，指的是未能依據二分（能取和所取）來修正行為，因此名為『未顯現』。 論中說，這些菩薩在勝解行住（勝解行地）的下忍位轉變時，如上所說的各種行為狀態應當知曉其上品。乃至無餘永斷，指的是前面所說的地前過失，在十信位時，名為下忍位，此過失是上品。在十解（十住）、十行位時，名為中忍位。十回向等位時，名為上忍位。其過失即是中品和下品。 論中解釋進入極喜住（初地）時，說『除舍彼故發起六相新善決定』，什麼是這六相呢？ 論中說，『內證修性菩薩大愿超過一切余白凈愿者』，這是第一愿。舊《地持經》中有一二等數。《十地論》說，初地名為觀相。經中說『無離』，指的是愿求菩提沒有遠離愿。即以後得智來觀察。如果得到此文，說『內證修性菩薩大愿』，法師說，這是無分別智。 『無等不共果是世間超過一切世間境界者』，這是第二愿。《地論》說，第二是真實。經中說『不可見』，指的是后得智，是無等不共二乘（聲聞和緣覺）之果，遠離世間，因為緣故，超過一切世間境界。所以經中說『不可見』，即是后得智。 『隨救一切有情苦故不共一切聲聞獨覺』，這是第三愿。《地論》說，第三是勝善。經中說『廣大如法界』，即后得智生起大悲救度眾生，普遍救助眾生，所以說廣大。又有義理上的區別，如下文第五愿中解釋。 『雖一剎那生起此愿法性自爾能得菩薩無量白法可愛之果』，這是第四愿。《地論》說，第四是因善。經中說『究竟如虛空盡未來際』，說由此愿等因善的緣故，能得到無量白法的果報，如虛空一般。 『又大愿無變無盡因性得已無異因緣令其退轉變異可得』，這是第五愿。
【English Translation】 English version:
'The present' refers to the failure to correct one's conduct based on the duality (of perceiver and perceived), hence the name 'unmanifested'. The commentary states that when these Bodhisattvas are in the stage of 'resolution and practice' (Adhimukti-carya-bhumi), during the transformation in the lower level of forbearance, the various states of conduct mentioned above should be understood as being of the highest quality. 'Until completely and permanently severed' refers to the faults before reaching the bhumis (stages), which are present in the ten stages of faith (ten kinds of faith), and are called the lower level of forbearance. These faults are of the highest quality. In the ten understandings (ten abodes) and ten practices, they are called the middle level of forbearance. In the ten dedications (ten dedications of merit), etc., they are called the upper level of forbearance. The faults are then of middle and lower quality. The commentary explains that upon entering the 'Joyful Abode' (Pramudita-bhumi, the first bhumi), it is said, 'Because of abandoning those, six aspects of new and virtuous determination arise.' What are these six aspects? The commentary states, 'The great vow of the Bodhisattva who internally realizes and cultivates their nature surpasses all other pure vows.' This is the first vow. The old Dasabhumika-sutra has one or two counts, etc. The Ten Bhumi Sutra says that the first bhumi is called 'observing characteristics'. The sutra says 'without separation', referring to the vow to seek Bodhi without separation from the vow. This is observed with the wisdom attained after enlightenment (post-attainment wisdom). If one obtains this passage, saying 'the great vow of the Bodhisattva who internally realizes and cultivates their nature', the Dharma master says, 'This is non-discriminating wisdom (nirvikalpa-jnana)'. 'The unequaled and unshared fruit is that which surpasses all worldly realms.' This is the second vow. The Dasabhumika-sutra says that the second is truth. The sutra says 'invisible', referring to the wisdom attained after enlightenment, which is the unequaled and unshared fruit of the two vehicles (Sravakas and Pratyekabuddhas), separate from the world. Because of conditions, it surpasses all worldly realms. Therefore, the sutra says 'invisible', which is the wisdom attained after enlightenment. 'Because of saving all sentient beings from suffering, it is not shared by all Sravakas and Pratyekabuddhas.' This is the third vow. The Dasabhumika-sutra says that the third is supreme goodness. The sutra says 'vast as the Dharma realm', referring to the wisdom attained after enlightenment, which arises with great compassion to save beings, universally helping all beings, hence the term 'vast'. There is also a difference in meaning, as explained in the fifth vow below. 'Although this vow arises in a single instant, the Dharma nature itself is able to attain the immeasurable white dharmas (pure qualities) and lovely fruits of a Bodhisattva.' This is the fourth vow. The Dasabhumika-sutra says that the fourth is the cause of goodness. The sutra says 'ultimately like space, exhausting the future', saying that because of the cause of goodness from this vow, one can attain the fruit of immeasurable white dharmas, like space. 'Moreover, the great vow has an unchanging and inexhaustible causal nature, and once attained, there are no other causes or conditions that can cause it to regress, change, or become different.' This is the fifth vow.
。地論之第五大善。經言覆語一切生界看經形勢。當此次第三隨救一切有情者。是彼第三。經言廣大如法界。是此第五。謂得無盡之愿。不可退轉。廣大如法界也 又是勝分墮後邊際極大菩提。地論云。第六不怯。經言能入三世智地。是第六愿也。謂此愿是勝分。能墮後邊際。能窮大極菩提。入三世智地。三世智地。即佛果也。得大菩提。能不怯也。不于大菩提而生怯也。后之三愿。通二智也。前三如前。
論云又即如是菩薩發心略由四相應所得當了知。其初二相。論有結文。其第三四相。無結文者。
論云又諸菩薩無倒速疾發起一切菩提資糧隨順等。至廣大願心。是第三發心相狀又諸菩薩發是心已超過菩薩凡夫異生地等下明第四發心勝利別別。如十地論。此中別稱。如彼中有八過。從入位過。乃至畢定一入位過即入地超異生地。生如來家是家過。是佛胸子是眾過。從佛口生。從法化生等。類言也。決定趣菩提。是畢定過。此中有四。余略不說。
論云十種大愿今即於此極歡喜住能具引發等者。此皆起十愿因緣。亦即十愿若前方便名因緣。若正起名根本願。廣如十地經第八愿中。與諸菩薩常同一味意樂加行等者。如舊論。謂與一切菩薩。同一方便以大乘化。名為一味。
論云作是愿言如有情
【現代漢語翻譯】 現代漢語譯本：地論中第五種大善，經文中說『覆蓋並告知一切眾生關於觀看經書形勢』，對應於此次第三愿『隨順救助一切有情』。經文中說『廣大如法界』，對應於此第五愿，指的是獲得無盡的願力，不可退轉，其廣大如同法界一般。又是殊勝的部分，導向最終的極大菩提（BODHI，覺悟）。地論中說『第六不怯』，經文中說『能入三世智地』，是第六愿。指的是此愿是殊勝的部分，能導向最終的邊際，能窮盡廣大的菩提，進入三世智地。三世智地，即是佛果（Buddha-fruit），獲得大菩提，能不怯懦。不對於大菩提而生怯懦之心。後面的三愿，通於二智。前面的三愿如前所述。 論中說，菩薩發心略由四種相應所得，應當瞭解。最初兩種相應，論中有總結性的文字。第三、四種相應，沒有總結性的文字。 論中說，菩薩無顛倒、迅速地發起一切菩提資糧，隨順等等，直至廣大願心，這是第三種發心的相狀。又說，菩薩發起此心之後，超過菩薩凡夫的異生之地等等，下面說明第四種發心的勝利，分別如《十地經》（Dashabhumika Sutra）。此中特別提到，如彼經中有八種過失，從入位過，乃至必定入位過，即是入地，超越異生之地，生於如來家，是家過。是佛胸子，是眾過。從佛口生，從法化生等等，是類似的說法。決定趣向菩提，是必定過。此中有四種，其餘略去不說。 論中說，十種大愿現在於此極歡喜住處能夠具足引發等等，這些都是發起十愿的因緣。也可以說，十愿若作為前方便，則名為因緣；若真正發起，則名為根本願。詳細內容見《十地經》第八愿中，與諸菩薩常同一味意樂加行等等。如舊論所說，與一切菩薩，同一方便以大乘（Mahāyāna）教化，名為一味。 論中說，作這樣的愿：『如有情』
【English Translation】 English version: The fifth great virtue in the Treatise on the Ten Grounds (Dashabhumika Shastra), the sutra says 'covering and informing all sentient realms about observing the forms of the scriptures,' corresponding to the third vow here, 'to follow and rescue all sentient beings.' The sutra says 'vast as the Dharma realm,' corresponding to this fifth vow, referring to obtaining endless vows, irreversible, its vastness like the Dharma realm. It is also a superior part, leading to the ultimate great Bodhi (BODHI, enlightenment). The Treatise on the Ten Grounds says 'sixth, not timid,' the sutra says 'able to enter the wisdom ground of the three times,' which is the sixth vow. It refers to this vow being a superior part, able to lead to the ultimate boundary, able to exhaust the vast Bodhi, entering the wisdom ground of the three times. The wisdom ground of the three times is the Buddha-fruit, obtaining great Bodhi, able to be not timid. Not generating timidity towards great Bodhi. The last three vows encompass the two wisdoms. The first three vows are as mentioned before. The treatise says that the Bodhisattva's (Bodhisattva) aspiration arises from four corresponding factors, which should be understood. The first two corresponding factors have concluding statements in the treatise. The third and fourth corresponding factors do not have concluding statements. The treatise says that Bodhisattvas, without inversion, quickly generate all the resources for Bodhi, following along, etc., up to the vast aspiration mind, which is the third aspect of aspiration. It also says that after Bodhisattvas generate this mind, they surpass the ordinary beings' realm of Bodhisattvas, etc. Below, it explains the victories of the fourth aspiration separately, as in the Dashabhumika Sutra. It specifically mentions here, as in that sutra, there are eight faults, from the fault of entering the position, up to the fault of definitely entering the position, which is entering the ground, surpassing the realm of ordinary beings, being born into the family of the Tathagata (Tathagata), which is the fault of family. Being the Buddha's chest child is the fault of the assembly. Being born from the Buddha's mouth, being transformed from the Dharma, etc., are similar statements. Decisively heading towards Bodhi is the fault of certainty. There are four of these, and the rest are omitted. The treatise says that the ten great vows are now able to fully generate, etc., in this extremely joyful dwelling place, all of which are the causes and conditions for generating the ten vows. It can also be said that if the ten vows are taken as preliminary means, they are called causes and conditions; if they are truly generated, they are called fundamental vows. Detailed content can be found in the eighth vow of the Dashabhumika Sutra, constantly having the same taste of intention, joy, and effort with all Bodhisattvas, etc. As the old treatise says, having the same means with all Bodhisattvas, teaching with the Mahāyāna (Mahāyāna), is called one taste. The treatise says, making such a vow: 'If sentient beings'
界展轉相續終無斷盡等者。此意願前十愿。乃至菩提終無妄失故。下文前熟所應愿事起愿。謂前十愿。后即熟愿。以起于愿。謂如是世道等無盡等。是即器世界無盡也。
論解十種凈修住法中。八者即于如是正加行中依應時份量等正行而修慚愧等者。時謂如五濁劫末時。謂隨此時可行此法份量謂隨若干等法。又以上初地有八。謂善決定故四相發心故等結上文。
第四十八卷
論解十種意樂清凈中。前九是自利。后一是利生。
論云於此住中。性戒具足。極少邪惡業道所攝。諸惡犯戒。尚不現行。況中上品。此明律儀戒成就。非但性戒。于遮戒中亦能防護。此但據性戒為論。
論云又於十種圓滿業道自性顯現。文意。謂能知十惡業道故。十善業道圓滿自性顯現言。皆現行也。如下結文。以此文屬下讀。
論云菩薩如是性戒具足能以妙慧于染不染惡趣善趣及諸業中諸業現行若因若果修證安立如實了知等者。若謂能以妙慧。於世間染不染惡趣善趣因果及三乘中。諸業現行。若因若果。修證安立。如實了知於世間染不染。諸業現行異熟等流果。及出世諸業等流。皆如實了知。
論云廣見諸佛善根清凈如前應知者。謂前初地中。云謂于佛法僧供養攝受故。以四攝事成熟有情故。以一
【現代漢語翻譯】 界展轉相續終無斷盡等者：指的是此意願與前十愿（菩薩的十種廣大誓願）相符，乃至證得菩提（覺悟）都不會虛妄喪失。下文『前熟所應愿事起愿』，指的是前十愿。后即熟愿，是指基於前十愿而生起的願望，例如『如是世道等無盡等』，即是器世界（眾生所居住的物質世界）無盡的願望。
論解十種凈修住法中，第八者即于如是正加行中依應時份量等正行而修慚愧等者：這裡的『時』指的是五濁劫（充滿各種污濁的時代）末期，『謂隨此時可行此法』，意思是說根據這個時代的情況來修行相應的法門。『份量謂隨若干等法』，意思是說根據自身的能力來修行相應的法門。『又以上初地有八，謂善決定故四相發心故等結上文』，這是總結上文的內容，說明初地菩薩（證得初果位的菩薩）具有八種功德，包括善於決斷、具足四種發心等。
第四十八卷
論解十種意樂清凈中，前九是自利，后一是利生：在解釋十種意樂清凈時，前九種是爲了自身的利益，后一種是爲了利益眾生。
論云於此住中，性戒具足，極少邪惡業道所攝。諸惡犯戒，尚不現行。況中上品。此明律儀戒成就。非但性戒。于遮戒中亦能防護。此但據性戒為論：論中說，在這種狀態下，菩薩具足了性戒（本性上的戒律），極少被邪惡的業道所影響。即使是輕微的違犯戒律的行為，都不會發生，更何況是中等或嚴重的違犯。這說明菩薩成就了律儀戒（防止違犯的戒律），不僅僅是性戒，對於遮戒（防止特定行為的戒律）也能防護。這裡只是以性戒為例來討論。
論云又於十種圓滿業道自性顯現。文意。謂能知十惡業道故。十善業道圓滿自性顯現言。皆現行也。如下結文。以此文屬下讀：論中說，菩薩對於十種圓滿的業道自效能夠顯現。意思是說，因為能夠了解十惡業道，所以十善業道圓滿的自性就能夠顯現，並且都能夠實行。這部分內容應該結合下文來理解。
論云菩薩如是性戒具足能以妙慧于染不染惡趣善趣及諸業中諸業現行若因若果修證安立如實了知等者。若謂能以妙慧。於世間染不染惡趣善趣因果及三乘中。諸業現行。若因若果。修證安立。如實了知於世間染不染。諸業現行異熟等流果。及出世諸業等流。皆如實了知：論中說，菩薩這樣具足了性戒，能夠以妙慧對於染污和不染污、惡趣和善趣以及各種業力中的業力現行，無論是因還是果，都能夠通過修行證悟來安立，如實地了知。也就是說，能夠以妙慧對於世間的染污和不染污、惡趣和善趣的因果，以及三乘（聲聞乘、緣覺乘、菩薩乘）中的各種業力現行，無論是因還是果，都能夠通過修行證悟來安立，如實地了知世間染污和不染污的各種業力現行的異熟果（成熟的果報）和等流果（相似的果報），以及出世間的各種業力的等流果，都能夠如實地了知。
論云廣見諸佛善根清凈如前應知者。謂前初地中。云謂于佛法僧供養攝受故。以四攝事成熟有情故。以一：論中說，廣泛地見到諸佛的善根清凈，應該像前面所說的那樣理解。也就是像前面初地（菩薩的第一個果位）中所說的那樣，因為對佛、法、僧（佛教三寶）進行供養和攝受，用四攝事（佈施、愛語、利行、同事）來成熟有情（眾生）。
【English Translation】 English version: 'The realm revolves and continues without end,' etc., means that this aspiration aligns with the previous ten vows (the ten great vows of a Bodhisattva), and will not be lost until Bodhi (enlightenment) is attained. The following 'arising of aspirations for matters to be ripened beforehand' refers to the previous ten vows. The subsequent 'ripened vows' refer to the aspirations arising from the previous ten vows, such as 'the world continues without end,' which is the aspiration for the material world (the world where sentient beings reside) to be endless.
In the explanation of the ten pure abidings, the eighth, 'relying on the appropriate time and measure in such correct practice, cultivating shame and remorse,' etc., 'time' refers to the end of the era of the five turbidities (an era filled with various impurities). 'Relying on this time, this Dharma can be practiced' means practicing the corresponding Dharma according to the circumstances of this era. 'Measure refers to the amount of Dharma,' meaning practicing the corresponding Dharma according to one's ability. 'Also, the above first ground has eight, namely, good determination, the arising of the four aspects of the mind,' etc., summarizes the previous text, explaining that a Bodhisattva on the first ground (a Bodhisattva who has attained the first fruit) has eight merits, including being good at making decisions and possessing the four aspects of the mind.
Volume 48
In the explanation of the ten pure intentions, the first nine are for self-benefit, and the last one is for benefiting others: In explaining the ten pure intentions, the first nine are for one's own benefit, and the last one is for the benefit of sentient beings.
The treatise says, 'In this abiding, the inherent precepts are complete, and there are very few evil deeds. Even evil violations of precepts do not manifest, let alone medium or high-grade ones.' This clarifies the accomplishment of the precepts of discipline. It is not only the inherent precepts, but also the prohibitive precepts that can be protected. This is only discussed based on the inherent precepts: The treatise says that in this state, the Bodhisattva possesses the inherent precepts (precepts based on nature), and is rarely influenced by evil paths of karma. Even minor violations of precepts do not occur, let alone medium or serious violations. This shows that the Bodhisattva has achieved the precepts of discipline (precepts to prevent violations), not only the inherent precepts, but also the prohibitive precepts (precepts to prevent specific behaviors) can be protected. This is only discussed using the inherent precepts as an example.
The treatise says, 'Moreover, the nature of the ten complete paths of karma manifests.' The meaning of the text is that because one can know the ten evil paths of karma, the complete nature of the ten virtuous paths of karma manifests. They are all practiced. The following is the concluding text. This text should be read with the following: The treatise says that the Bodhisattva can manifest the nature of the ten complete paths of karma. The meaning is that because one can understand the ten evil paths of karma, the complete nature of the ten virtuous paths of karma can manifest and be practiced. This part should be understood in conjunction with the following text.
The treatise says, 'Bodhisattvas who are complete in such inherent precepts can use wonderful wisdom to truly know and establish the manifestation of karma, whether cause or effect, in the defiled and undefiled, evil and good realms, and in all karmas.' If it means being able to use wonderful wisdom to truly know and establish through practice and realization the causes and effects of the defiled and undefiled, evil and good realms, and the manifestation of karma in the three vehicles. The treatise says that Bodhisattvas who are complete in such inherent precepts can use wonderful wisdom to truly know and establish through practice and realization the manifestation of karma, whether cause or effect, in the defiled and undefiled, evil and good realms, and in all karmas. That is, being able to use wonderful wisdom to truly know and establish through practice and realization the causes and effects of the defiled and undefiled, evil and good realms, and the manifestation of karma in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and to truly know the matured and outflowing results of the manifestation of karma in the defiled and undefiled realms, as well as the outflowing results of the transcendental karmas.
The treatise says, 'Widely seeing the purity of the roots of virtue of all Buddhas should be known as before.' That is, in the previous first ground, it is said, 'Namely, because of offering and receiving the Buddha, Dharma, and Sangha, and because of maturing sentient beings with the four means of attraction.' The treatise says, 'Widely seeing the purity of the roots of virtue of all Buddhas should be known as before.' That is, as mentioned in the previous first ground (the first stage of a Bodhisattva), because of making offerings to and embracing the Buddha (the enlightened one), the Dharma (the teachings), and the Sangha (the community), and using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to mature sentient beings (beings with consciousness).
切善根迴向菩提故等。雖下諸地。亦如此通。餘地為三。
論云以所練金置迦肆娑者。謂樊石以有微細垢。故置樊石除之。此第二地有九段。謂意樂凈故。性戒具足故等。準下諸文義。結上來配之。如第二地下。諸地隨結文。故字多少即制此地。若干段文。準義應知。如前十種意樂凈在初地。是下中品未圓滿在此地。是上品是圓滿下一切地。準此意會。所以得知者。以論文有二地。成上品極圓滿。在初地。有此意樂凈言故。第三地。
論云菩薩安住增上心住能以種種過患行相壞一切行於彼諸行深心厭離等者。謂菩薩安住增上心住時。謂所有種種過患。能壞一切諸善行。菩薩皆能于彼諸行。深心厭離故。
論云于諸有情興非戀心生依義心者。生依義心。謂生利樂義之心。義謂利義。
論云觀諸有情解脫眾苦究竟方便唯是一切煩惱諸纏無障礙智等。乃至觀所引發一切靜慮等持等至皆由菩薩藏聽聞為先皆聞正法以為緣起等者 謂諸有情解脫眾苦究竟方便者。唯是諸纏無障礙智。即無分別智。若有煩惱障之智。不能與有情作究竟解脫苦之所以。觀若能圓證此究竟方便智者。唯於一切諸法無分別之慧。以一切法分別現行雜染生起。是無分別慧之所對治故。能對治能圓證。此觀能成辨。此正智先明。皆由
【現代漢語翻譯】 現代漢語譯本： 『切善根迴向菩提故等』。即使在較低的諸地（Bhumi，菩薩修行的階段），也普遍如此。其餘的諸地分為三部分。
論中說『以所練金置迦肆娑者』，意思是說，因為樊石（一種礦石）有細微的污垢，所以用樊石來去除它。這第二地有九段，即意樂清凈故、性戒具足故等。參照下面的文義，將前面的內容與此相配。例如，在第二地之下，各地的結論都隨文而定。因此，文字的多少決定了此地有多少段文字。應該根據文義來理解。例如，前面的十種意樂清凈在初地（Prathama-bhumi）是下中品，尚未圓滿，在此地是上品，是圓滿的。一切地都應以此類推。之所以得知這一點，是因為論文中有二地，成就上品極圓滿。在初地，有『此意樂清凈』的說法。第三地（Tritiya-bhumi）。
論中說『菩薩安住增上心住，能以種種過患行相壞一切行，于彼諸行深心厭離等者』，意思是說，菩薩安住于增上心住時，對於所有種種過患，能夠破壞一切善行，菩薩都能對這些行為深感厭離。
論中說『于諸有情興非戀心，生依義心者』，生依義心，是指生起利益安樂之心。義，指的是利益。
論中說『觀諸有情解脫眾苦究竟方便，唯是一切煩惱諸纏無障礙智等。乃至觀所引發一切靜慮等持等至，皆由菩薩藏聽聞為先，皆聞正法以為緣起等者』，意思是說，對於有情眾生解脫一切痛苦的究竟方便，只有一切煩惱和纏縛都沒有障礙的智慧，也就是無分別智（Nirvikalpa-jnana）。如果具有被煩惱障礙的智慧，就不能給有情眾生帶來究竟的解脫。觀察如果能夠圓滿證得這種究竟方便智，只有對於一切諸法沒有分別的智慧。因為一切法的分別現行，雜染生起，都是無分別慧所對治的。能夠對治，就能夠圓滿證得。這種觀察能夠成就。這種正智首先要明白，都是由於聽聞菩薩藏（Bodhisattva-pitaka）為先，都是以聽聞正法作為緣起。
【English Translation】 English version: 『Cutting off roots of virtue and dedicating them to Bodhi, etc.』 Even in the lower Bhumis (stages of a Bodhisattva's practice), this is generally the case. The remaining Bhumis are divided into three parts.
The treatise says, 『Placing refined gold in Kasisa,』 which means that because Fan stone (a type of ore) has subtle impurities, Fan stone is used to remove them. This second Bhumi has nine sections, namely, because of pure intention, because of complete moral discipline, etc. Refer to the meaning of the texts below to match the preceding content with this. For example, below the second Bhumi, the conclusions of each Bhumi depend on the text. Therefore, the amount of text determines how many sections there are in this Bhumi. It should be understood according to the meaning of the text. For example, the previous ten kinds of pure intention in the first Bhumi (Prathama-bhumi) are of the lower-middle grade and have not yet been completed. In this Bhumi, they are of the upper grade and are complete. All Bhumis should be inferred in this way. The reason for knowing this is that there are two Bhumis in the treatise that achieve the supreme and most complete state. In the first Bhumi, there is the statement 『this pure intention.』 Third Bhumi (Tritiya-bhumi).
The treatise says, 『When a Bodhisattva dwells in increased mental abiding, he can destroy all actions with various faults, and he deeply despises those actions, etc.』 This means that when a Bodhisattva dwells in increased mental abiding, he can deeply despise all actions that can destroy all virtuous deeds with various faults.
The treatise says, 『Generating non-attachment towards sentient beings and generating a mind based on meaning.』 Generating a mind based on meaning refers to generating a mind of benefit and happiness. Meaning refers to benefit.
The treatise says, 『Observing that the ultimate means for sentient beings to be liberated from all suffering is only the unobstructed wisdom of all afflictions and entanglements, etc. Furthermore, observing that all meditative stabilizations and attainments that are induced are all preceded by hearing the Bodhisattva-pitaka, and all arise from hearing the correct Dharma, etc.』 This means that the ultimate means for sentient beings to be liberated from all suffering is only the unobstructed wisdom of all afflictions and entanglements, which is non-discriminating wisdom (Nirvikalpa-jnana). If one has wisdom that is obstructed by afflictions, it cannot bring ultimate liberation to sentient beings. Observing that if one can fully realize this ultimate means of wisdom, it is only the wisdom that does not discriminate among all dharmas. Because the manifestation of discrimination of all dharmas and the arising of defilements are all counteracted by non-discriminating wisdom. Being able to counteract means being able to fully realize. This observation can accomplish this. This correct wisdom must first understand that it all begins with hearing the Bodhisattva-pitaka and arises from hearing the correct Dharma.
俱時勝三摩地觀。所引發俱時。乃至一切等持等至。皆由菩薩藏。聽聞為先。皆聞正法為緣起。此定等即諸纏無障。為正智以斷惑故。無分別慧通后得智。圓證解脫故。
論云若聞一四句頌歡喜踴躍勝得諸珍寶等者。何故如此耶。義曰以受用財有盡。受用法無窮故。又財獲世間果。法獲出世果。財不勉生死。法勉生死故。如是廣如理分別。
論云垢穢斯盡稱量等住如是菩薩等者。謂前地之金燒練未精故。一時燒稱重。一時更燒。稱之稍輕。輕重不等。今此地中。稱量時等。已至精也。此中有九段文。準上配文。
結釋名中。由發聞行正法光明等持光明之所顯示者。由發聞行正法光明者。謂求法時。聞慧照法光明。因聞生修故。言等持光明等由內心凈者。謂此地證內修慧光明故。言內心行。無漏名凈意。名為內心。謂即定也。
第四地。論云十法明入者。明謂智。入謂證謂得謂解言解。能得證十法之智也。
論云謂若彼假設若於中假設若由此假設等。乃至若由無上清凈所凈者。此謂十法明入。如十地經。此中有七若字。初五各是明入。后二離為五。第六離為三。第七離為二。若彼假設。即有情緣也。謂實無有情。但假設故名有情故名假設。第二于中假設者。即世界緣也。謂有情于中住。
【現代漢語翻譯】 現代漢語譯本： 俱時勝三摩地觀（Samadhi-觀：一種冥想狀態）。所引發的俱時，乃至一切等持（Samatha-vipassana：止觀雙運）等至（Samapatti：一種禪定狀態），皆由菩薩藏（Bodhisattva Pitaka：菩薩藏經）聽聞為先，皆聞正法為緣起。此定等即諸纏無障，為正智以斷惑故，無分別慧通后得智（Post-cognition：后得智），圓證解脫故。 論云：『若聞一四句頌歡喜踴躍勝得諸珍寶等者，何故如此耶？』義曰：以受用財有盡，受用法無窮故。又財獲世間果，法獲出世果。財不勉生死，法勉生死故。如是廣如理分別。 論云：『垢穢斯盡稱量等住如是菩薩等者。』謂前地之金燒練未精故，一時燒稱重，一時更燒，稱之稍輕，輕重不等。今此地中，稱量時等，已至精也。此中有九段文，準上配文。 結釋名中，『由發聞行正法光明等持光明之所顯示者。』由發聞行正法光明者，謂求法時，聞慧照法光明，因聞生修故。言『等持光明等由內心凈者』，謂此地證內修慧光明故。言內心行，無漏名凈意，名為內心，謂即定也。 第四地。論云：『十法明入者。』明謂智，入謂證謂得謂解言解，能得證十法之智也。 論云：『謂若彼假設若於中假設若由此假設等，乃至若由無上清凈所凈者。』此謂十法明入，如十地經。此中有七若字，初五各是明入，后二離為五，第六離為三，第七離為二。若彼假設，即有情緣也。謂實無有情，但假設故名有情故名假設。第二于中假設者，即世界緣也。謂有情于中住。
【English Translation】 English version: The contemplation of Samadhi (Samadhi: a state of meditation) that arises simultaneously. All Samatha-vipassana (Samatha-vipassana: the dual practice of tranquility and insight) and Samapatti (Samapatti: a state of meditative absorption) that arise simultaneously are based on listening to the Bodhisattva Pitaka (Bodhisattva Pitaka: the collection of Bodhisattva teachings) and arise from hearing the correct Dharma. This Samadhi and others are free from the hindrances of afflictions, because they use correct wisdom to sever delusions. Non-discriminating wisdom penetrates post-cognition (Post-cognition: wisdom attained after enlightenment), perfectly realizing liberation. The treatise says: 'If one hears a four-line verse and rejoices, leaping for joy, gaining more than all treasures, why is this so?' The meaning is: because the enjoyment of wealth is finite, while the enjoyment of Dharma is infinite. Moreover, wealth obtains worldly results, while Dharma obtains transcendental results. Wealth cannot escape birth and death, while Dharma can escape birth and death. Thus, it should be widely and rationally distinguished. The treatise says: 'When defilements are exhausted, and the weighing is equal and constant, such is a Bodhisattva.' It means that the gold of the previous stage was not refined enough. When burned once, it weighed a certain amount; when burned again, it weighed slightly less, the weights being unequal. Now, in this stage, the weighing is equal and constant, having reached perfection. There are nine sections in this passage, which should be matched with the above text. In the explanation of the name, 'Displayed by the light of the correct Dharma, which arises from initiating, hearing, and practicing, and by the light of Samadhi.' 'The light of the correct Dharma, which arises from initiating, hearing, and practicing' means that when seeking the Dharma, the wisdom of hearing illuminates the light of the Dharma, because cultivation arises from hearing. 'The light of Samadhi and others, which arises from inner purity' means that this stage realizes the light of inner cultivation and wisdom. 'Inner practice' means undefiled pure intention, which is called 'inner mind,' which is Samadhi. The fourth stage. The treatise says: 'The ten Dharma entrances of clarity.' Clarity means wisdom, entrance means realization, attainment, understanding, and explanation. Explanation means the wisdom that can attain and realize the ten Dharmas. The treatise says: 'Namely, if that is assumed, if it is assumed within, if it is assumed by this, etc., up to if it is purified by the unsurpassed purity.' This refers to the ten Dharma entrances of clarity, as in the Ten Stages Sutra. There are seven 'if' words in this passage. The first five each refer to an entrance of clarity, the latter two are separated into five, the sixth is separated into three, and the seventh is separated into two. 'If that is assumed' refers to the sentient being condition. It means that there are actually no sentient beings, but they are assumed, hence they are called sentient beings, hence they are called assumptions. The second, 'if it is assumed within,' refers to the world condition. It means that sentient beings dwell within it.
實無世界。但以于中住故。假設為緣。第三若由此假設者。謂法緣即十八界善惡法等。謂實無如此法。由此故。觀有情等名。由此假設。第四若平等勝義者。如十地經。是空緣。法師二說。一謂事空。二謂理空。即真如雲空。此論言平等勝義故。知是真如也。第五若染惱故清凈故成染成凈者。識緣也。以識者染惱清凈故。成染成凈。第六若由繫縛煩惱所染者。謂三界緣。即欲色無色界繫縛煩惱所染。即為三也。第七由無上清凈所凈者。謂善凈大善凈。善凈謂二乘凈。大善凈謂大乘凈。即為二也。廣如地經。
論云如契經說不壞意樂而為上首所有十種能成熟智智成熟法皆悉成熟者。謂十種法智慧成於智。智是所成。此十是成熟智之法。是此中義意也 不壞意樂而為上首者。即十法之第一故言上首。舊地持云。成熟不壞凈為首。地經當第二。同敬三寶名不壞凈。此中言為首者。如舊說類。梵本在第一故言上首 今釋不然。義曰論云長如來家得彼體法者。謂初地名生如來家。既生彼已。今第五地等。名長如來家 得體法者。舊地持云得自在。經云得長家已得勢力自在。又得體法。得如來之體。謂真如是體法。又十自在言體法。須勘之。
論云最極微細薩迦耶見執著一切蘊等不現行斷者。說此地能離伏第六識中我
【現代漢語翻譯】 現代漢語譯本：實際上沒有一個真實的世界。但因為眾生安住于其中，所以假設各種因緣而存在。第三種假設是基於這些假設，即法緣，包括十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）的善惡諸法等等。意思是實際上沒有這樣的法，因此，觀察有情眾生等的名字，都是由此假設而來。第四種假設是基於平等勝義，如《十地經》所說，是空緣。法師對此有兩種說法：一種認為是事空，另一種認為是理空，即真如被稱為空。此論中說平等勝義，可知指的是真如。第五種假設是基於染污和清凈，從而成就染污或清凈，這是識緣。因為識具有染污和清凈的性質，所以能成就染污或清凈。第六種假設是基於繫縛煩惱所染，指的是三界緣（欲界、色界、無色界），即被欲界、色界、無色界的繫縛煩惱所染。這就是三界。第七種假設是基於無上清凈所凈化，指的是善凈和大善凈。善凈指的是二乘（聲聞乘、緣覺乘）的清凈，大善凈指的是大乘（菩薩乘）的清凈。這就是二乘和大乘。更詳細的解釋見《十地經》。
論中說，如契經所說，以不壞意樂為首的所有十種能成熟智、智成熟法皆悉成熟。意思是說，這十種法能夠成就智慧，智慧是被成就的對象。這十種法是成熟智慧的方法，這就是其中的含義。以不壞意樂為首，指的是十種法中的第一種，所以說是上首。舊《地持經》中說，成熟不壞凈為首。《地經》中當第二，同樣敬三寶名為不壞凈。此中說為首，如舊說類似。梵本在第一，所以說是上首。現在的解釋不是這樣。義曰，論中說，長如來家，得彼體法。指的是初地菩薩名為生如來家。既然已經生在如來家，那麼第五地等菩薩，就名為長如來家。得體法，舊《地持經》中說得自在。《經》中說，得長家已得勢力自在，又得體法，得如來之體，指的是真如是體法。又十自在言體法，需要勘查。
論中說，最極微細的薩迦耶見（我見，認為五蘊和合的身體是我）執著一切蘊等，不現行斷者。說此地（指菩薩所證的果位）能離伏第六識中的我。
【English Translation】 English version: There is actually no real world. But because beings dwell within it, various conditions are assumed to exist. The third assumption is based on these assumptions, namely dharma-condition, which includes the eighteen realms (the six sense organs: eye, ear, nose, tongue, body, mind; the six sense objects: form, sound, smell, taste, touch, dharma; the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) of good and evil dharmas, etc. It means that there is actually no such dharma, therefore, observing the names of sentient beings, etc., are all based on this assumption. The fourth assumption is based on equality and ultimate meaning, as stated in the Ten Bhumi Sutra, which is the emptiness-condition. Dharma masters have two views on this: one believes it is emptiness of phenomena, and the other believes it is emptiness of principle, that is, Suchness (Tathata) is called emptiness. This treatise says equality and ultimate meaning, so it is known to refer to Suchness. The fifth assumption is based on defilement and purity, thereby achieving defilement or purity, which is consciousness-condition. Because consciousness has the nature of defilement and purity, it can achieve defilement or purity. The sixth assumption is based on being defiled by the bondage of afflictions, referring to the three realms-condition (desire realm, form realm, formless realm), that is, being defiled by the bondage of afflictions of the desire realm, form realm, and formless realm. This is the three realms. The seventh assumption is based on being purified by supreme purity, referring to good purity and great good purity. Good purity refers to the purity of the two vehicles (Sravaka-yana, Pratyekabuddha-yana), and great good purity refers to the purity of the Mahayana (Bodhisattva-yana). These are the two vehicles and the Mahayana. A more detailed explanation can be found in the Ten Bhumi Sutra.
The treatise says, as stated in the sutra, all ten kinds of practices that mature wisdom, the wisdom-maturing dharmas, are all matured, with the intention of non-destruction as the foremost. It means that these ten kinds of dharmas can accomplish wisdom, and wisdom is the object to be accomplished. These ten dharmas are the methods for maturing wisdom, and that is the meaning within it. Taking the intention of non-destruction as the foremost refers to the first of the ten dharmas, so it is said to be the foremost. The old Bodhisattva Bhumi Sutra says that maturing non-destructive purity is the foremost. The Ten Bhumi Sutra should be second, and similarly, revering the Three Jewels is called non-destructive purity. Saying 'the foremost' here is similar to the old saying. The Sanskrit version is the first, so it is said to be the foremost. The current explanation is not like this. Yi said, the treatise says, 'Growing the Tathagata family, obtaining the body-dharma.' It refers to the first Bhumi Bodhisattva being called 'born into the Tathagata family.' Since they are already born into the Tathagata family, then Bodhisattvas of the fifth Bhumi, etc., are called 'growing the Tathagata family.' 'Obtaining the body-dharma,' the old Bodhisattva Bhumi Sutra says 'obtaining freedom.' The sutra says, 'Having obtained the growing family, one has obtained power and freedom, and also obtained the body-dharma,' obtaining the body of the Tathagata, which refers to Suchness being the body-dharma. Also, the ten freedoms speak of body-dharma, which needs to be examined.
The treatise says, 'The most subtle Sakkayaditthi (self-view, the view that the body composed of the five aggregates is the self) clings to all the aggregates, etc., and is not manifestly severed.' It is said that this Bhumi (referring to the fruit position attained by the Bodhisattva) can separate and subdue the 'I' in the sixth consciousness.
見。其餘貪瞋等。尚在其第七識。在入八地伏也。此中十三段文結。準彼此文。
論云能成正法教慧照明者。謂正法教是所照。此智慧照正法教。名焰慧地。
第五地。論解十種平等清凈意樂。云謂無等覺與諸覺等超過所餘諸有情界及以諸法如其平等。法師云。此中平等覺。即如十地經云。謂覺三世佛。一切功德。一切法平等。謂佛是無等覺。此無等名無等覺。以三世佛。即為三平等。即無等無平等也。此中言與諸覺等者。即攝次六種。六種一故。言諸覺等。彼地論云。謂戒定智。戒即戒平等。定即定平等。即戒心清凈也。度疑及見清凈。即七凈中。此合度疑見二。為一度。疑見平等。道非道清凈。即外道戒取。即是道非道平等也。謂智見清凈。即行平等行。斷智見清凈。即行斷知見平等。此上諸覺等所攝六也。如舊地持文。及疏解有別。不可煩引。此中所餘諸有情界者。即悲愍有情平等。前九自利。后一利他。此中及以諸法如其平等者。當彼經釋平等名。謂于以前諸法。如其諸法。而平等也。名為平等。如彼經廣。
論云於四聖諦由十行相如實了知一切文詞如契經說應知其相謂依曉悟他依自內智依俱處所等。乃至名如此說者。謂依曉悟他等初三。法師兩釋 依曉悟他。此一句。謂以四聖諦教。教
【現代漢語翻譯】 現代漢語譯本： 見（指第八識的見分）。其餘的貪、嗔等煩惱，仍然存在於第七識中，要到進入八地菩薩果位才能降伏。這裡是第十三段經文的總結，可以參照前後的經文理解。
《論》中說，能夠成就正法教慧照明，意思是正法教是所要照亮的，而這種智慧能夠照亮正法教，所以稱為焰慧地（第四地）。
第五地。《論》中解釋了十種平等清凈意樂，說：『所謂無等覺與諸覺等，超過其餘一切有情界，以及一切法如其平等。』法師說：『這裡所說的平等覺，就是《十地經》中所說的，覺悟三世諸佛的一切功德，一切法平等。』佛是無等覺，這個『無等』就叫做無等覺。以三世諸佛，即是三種平等，也就是無等無平等。這裡所說的『與諸覺等』，就包含了接下來的六種。因為六種歸於一，所以說『諸覺等』。彼地論說：『所謂戒定智。』戒就是戒平等，定就是定平等，也就是戒心清凈。度疑及見清凈，也就是七凈中的，這裡合併度疑見二者為一度，疑見平等。道非道清凈，也就是外道的戒取，也就是道非道平等。所謂智見清凈，也就是行平等行。斷智見清凈，也就是行斷知見平等。以上諸覺等所包含的六種。如舊《地持文》及其疏解有所不同，這裡不一一引用。這裡所說的『其餘一切有情界』，就是悲憫有情平等。前面九種是自利，後面一種是利他。這裡所說的『以及一切法如其平等』，當彼經解釋平等之名時，說：『對於以前的諸法，如其諸法，而平等。』就叫做平等，如彼經所廣說。
《論》中說：『對於四聖諦，由十種行相如實了知一切文詞，如契經所說，應當知道其相，謂依曉悟他，依自內智，依俱處所等，乃至名如此說。』意思是說，依曉悟他等最初三種，法師有兩種解釋：依曉悟他，這一句，意思是說，用四聖諦的教義，教導他人。
【English Translation】 English version: 『Seeing』 (referring to the seeing aspect of the eighth consciousness). The remaining afflictions such as greed and anger still reside in the seventh consciousness and can only be subdued upon entering the eighth Bhumi (stage of a Bodhisattva). This is a summary of the thirteenth section of the text, which can be understood by referring to the preceding and following texts.
The 『Treatise』 states that being able to accomplish the illumination of the Dharma teaching and wisdom means that the Dharma teaching is what is to be illuminated, and this wisdom can illuminate the Dharma teaching, hence it is called the Flame Wisdom Ground (fourth Bhumi).
Fifth Bhumi. The 『Treatise』 explains the ten kinds of equal and pure intentions, saying: 『So-called unequaled enlightenment is equal to all enlightenments, surpassing all other realms of sentient beings, and all dharmas are equal as they are.』 The Dharma Master says: 『The equal enlightenment mentioned here is what is said in the 『Ten Bhumi Sutra』, which is to awaken to all the merits of the Buddhas of the three times, and all dharmas are equal.』 The Buddha is unequaled enlightenment, and this 『unequaled』 is called unequaled enlightenment. Taking the Buddhas of the three times as the three equalities, that is, unequaled and non-equality. The 『equal to all enlightenments』 mentioned here includes the following six kinds. Because the six kinds are unified, it is said 『all enlightenments are equal.』 The 『Treatise on the Bhumi』 says: 『So-called precepts, samadhi, and wisdom.』 Precepts are equal to precepts, samadhi is equal to samadhi, which is the purity of the mind of precepts. Crossing doubt and purity of view, which is among the seven purities, here combining crossing doubt and view into one crossing, doubt and view are equal. Purity of the path and non-path, which is the adherence to precepts of external paths, which is the equality of the path and non-path. So-called purity of wisdom and view, which is the practice of equal practice. Cutting off wisdom and purity of view, which is the practice of cutting off knowledge and view equally. The above six kinds are included in all enlightenments. As the old 『Ground Holding Text』 and its commentary differ, they are not quoted here one by one. The 『all other realms of sentient beings』 mentioned here is the equality of compassion for sentient beings. The first nine are for self-benefit, and the last one is for benefiting others. The 『and all dharmas are equal as they are』 mentioned here, when that sutra explains the name of equality, it says: 『For the previous dharmas, as those dharmas are, they are equal.』 This is called equality, as extensively explained in that sutra.
The 『Treatise』 says: 『Regarding the Four Noble Truths, through the ten aspects, truly knowing all the words and phrases, as the sutras say, one should know their aspects, namely, relying on understanding others, relying on one's own inner wisdom, relying on co-location, etc., even the name is said in this way.』 It means that relying on understanding others, etc., the first three, the Dharma Master has two explanations: Relying on understanding others, this sentence means that using the teachings of the Four Noble Truths to teach others.
二乘。二乘非佛乘。故說為他 依自內智。此第二句。謂以教大種姓眾。大種姓眾生。是佛自乘故。名依自內智 依俱處所。此第三句。謂前二是別教。此一句是總教。大小二乘。為此二乘別總人等說四諦。名為此說 又釋此三句。即三轉法輪。依曉悟他。是示相轉。謂示諦相於他。謂言此是苦。乃至此是道。依自內智。是證相轉。謂此苦我已知。乃至此道我已修。依俱處所者。謂勸相轉。謂教言此苦我已知。汝應知。乃至此道我已修。汝應修。為此三轉故。說名為此說。即為三行相也 依于契經調伏本母名由此說者。即謂三藏契經。是經調伏。謂毗奈耶。是律本母。謂摩呾理迦。是論。由此三藏故。我說四諦。名由此說遍前三故。合為六種也。依于現在。眾苦自性是苦諦。依于未來。苦因生性言集諦。依于因盡。彼盡無生是滅諦。即因盡之滅。果盡之滅。依于修習彼斷方便性是道。如此四諦。名如此說。即十行相也。
論云牟娑羅寶者。當此云馬瑙寶。謂前地于金上。已加末尼寶。今此地更加馬瑙寶。此一地中。準結文有九段。如上準知。
第六地。論解十種法平等性。云謂於一切法由有勝義自性無相平等性故等。乃至有無無二平等性故等者。如舊地持。有一二等數標名。今此中有十一故字。不可如之
【現代漢語翻譯】 現代漢語譯本 二乘（聲聞乘和緣覺乘）。二乘並非佛乘。所以說是為他人而說。依自內智。這第二句，是說為教化大種姓（具有高貴血統或根器的人）的眾生。大種姓眾生，是佛的自乘，所以名為依自內智。依俱處所。這第三句，是說前兩種是分別教化，這一句是總的教化。大小二乘，為此二乘分別和總括的人等宣說四諦，名為此說。又解釋這三句，即是三轉法輪。依曉悟他，是示相轉，即向他人展示諦的相狀，說這是苦，乃至這是道。依自內智，是證相轉，說這苦我已經知道，乃至這道我已經修習。依俱處所，是勸相轉，教導說這苦我已經知道，你應該知道，乃至這道我已經修習，你應該修習。爲了這三轉法輪，所以說名為此說，即是三種行相。依于契經調伏本母名由此說，即是說三藏契經，是經；調伏，是毗奈耶（律），是律；本母，是摩呾理迦（論），是論。由於這三藏，我說四諦，名為由此說，遍及前面三種，合為六種。依于現在，眾苦的自性是苦諦。依于未來，苦的因的生起是集諦。依于因的止息，那止息無生是滅諦，即因滅的滅，果滅的滅。依于修習那斷除的方便是道諦。如此四諦，名如此說，即十種行相。 論中說的牟娑羅寶，在這裡翻譯為馬瑙寶（瑪瑙）。是說前一地在金上，已經加上了末尼寶（摩尼寶珠），現在這一地更加上了馬瑙寶。這一地中，按照總結的文句有九段，如上面所說的那樣理解。 第六地。論解釋十種法平等性，說：『所謂對於一切法，由於有勝義自性無相平等性，所以平等。』乃至『有無無二平等性，所以平等。』如舊的《地持經》，有一二等數字標明。現在這裡有十一個『故』字，不可以像那樣理解。
【English Translation】 English version The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles are not the Buddha Vehicle. Therefore, it is said to be for others. 'Relying on one's own inner wisdom.' This second sentence means teaching beings of great lineage (those with noble blood or potential). Beings of great lineage are the Buddha's own vehicle, hence it is called 'relying on one's own inner wisdom.' 'Relying on a common place.' This third sentence means the first two are separate teachings, and this sentence is a general teaching. The Two Vehicles, both great and small, expound the Four Noble Truths to these separate and general people, etc., which is called 'this saying.' Furthermore, explaining these three sentences is the Three Turnings of the Dharma Wheel. 'Relying on enlightening others' is the turning of showing the characteristics, which is showing the characteristics of the Truths to others, saying 'This is suffering,' and so on, 'This is the path.' 'Relying on one's own inner wisdom' is the turning of witnessing the characteristics, saying 'This suffering I have already known,' and so on, 'This path I have already cultivated.' 'Relying on a common place' is the turning of exhortation, teaching 'This suffering I have already known, you should know it,' and so on, 'This path I have already cultivated, you should cultivate it.' For these Three Turnings of the Dharma Wheel, it is called 'this saying,' which are the three aspects of practice. 'Relying on the Sutras, the Vinaya, and the Matrika, it is called 'from this saying,'' which means the Three Baskets of Sutras, the Sutras; the Vinaya (discipline), the Vinaya; and the Matrika (treatises), the treatises. Because of these Three Baskets, I speak of the Four Noble Truths, called 'from this saying,' encompassing the previous three, totaling six types. 'Relying on the present,' the nature of all suffering is the Truth of Suffering (dukkha satya). 'Relying on the future,' the arising of the cause of suffering is the Truth of the Origin of Suffering (samudaya satya). 'Relying on the cessation of the cause,' that cessation without arising is the Truth of Cessation (nirodha satya), which is the cessation of the cause and the cessation of the result. 'Relying on cultivating the means of eliminating it' is the Truth of the Path (marga satya). These Four Noble Truths are called 'this saying,' which are the ten aspects of practice. The 'Musala Jewel' mentioned in the treatise is translated here as 'Manao Jewel' (agate). It means that in the previous ground, Mani Jewel (wish-fulfilling jewel) had already been added on top of gold, and now in this ground, Manao Jewel is added. In this ground, according to the concluding sentences, there are nine sections, which should be understood as explained above. The Sixth Ground. The treatise explains the equality of the ten kinds of dharmas, saying: 'That is, regarding all dharmas, because there is the ultimate nature of selflessness and equality, therefore they are equal.' And so on, 'The equality of existence and non-existence without duality, therefore they are equal.' As in the old Bhūmi-sparśa-sūtra, there are numerical labels such as one and two. Now here there are eleven 'therefore' characters, which cannot be understood in the same way.
。且準舊論云。一者第一義自性平等。當此中第一。由有勝義自性無相平等性故。即當經第一。一切法自性無相平等。此中意。謂由緣勝義理故。一切法平等。如舊論。第二無言說行無相平等。當今云言說造作影像無相平等性故。當經云第二無相平等也。此中意。謂一切言說造作影像等。皆由想。今此相亦無相平等也。于理本無故。有是妄生故。如舊云。三者無生平等。當今云。即由此相自然不生平等性故。當經云無生平等。此意。謂即由此心想無故。自然無苦生。又即由此。于言說造行。依他性平等故。執有自然生者。此自然不生。但是因緣生故。言無生平等。無自然生也。前為勝。如舊論云。四者因緣不起平等。當今因亦不生平等性故。自然與因皆不生故。當經云無成平等。疏云以無生故。亦無苦性成起現前。法師云。因是能成。果是所成。執有自在天等為因。因既不能生故。言不成平等。以從因緣生故。自然與因。皆不生者。謂執有自然生及自在天等為因生。皆不成也。今更解云。前不生平等。謂心相造作等無故。共自然不生。非但自然不生。今因亦無故。不成平等。自然與生皆不生者。即雙重解因果俱生義。即第三不生。第四不成平等也。如舊云。第五畢竟寂滅平等。當今云畢竟本寂平等性。故經云。寂靜平
【現代漢語翻譯】 現代漢語譯本： 並且依照舊的理論所說，第一是第一義自性平等（Paramārtha-svabhāva-samatā），對應這裡的第一。由於具有勝義自性（paramārtha-svabhāva），無相平等性（animitta-samatā）的緣故，就對應經文中的第一，一切法自性無相平等（sarva-dharma-svabhāva-animitta-samatā）。這裡的意思是說，由於憑藉勝義的道理，一切法都是平等的。如同舊的理論所說，第二是無言說行無相平等（anabhilāpya-gati-animitta-samatā），對應現在所說的言說造作影像無相平等性（abhilāpa-karma-ābhāsa-animitta-samatā），對應經文中的第二無相平等（animitta-samatā）。這裡的意思是說，一切言說造作影像等等，都是由想產生的，現在這些相也是無相平等的。因為在理上本來就沒有，有是虛妄產生的緣故。如同舊的理論所說，第三是無生平等（anutpāda-samatā），對應現在所說的，就是由此相自然不生平等性（svabhāvena-anutpāda-samatā），對應經文中的無生平等（anutpāda-samatā）。這個意思是說，就是由此心想沒有的緣故，自然沒有苦的產生。又就是由此，對於言說造行，依他性平等（paratantra-samatā）的緣故，執著有自然產生的，這個自然不生，但是因緣生（hetu-pratyaya）的緣故，說是無生平等，沒有自然產生。前面是殊勝的。如同舊的理論所說，第四是因緣不起平等（hetu-pratyaya-anutpāda-samatā），對應現在所說的因也不生平等性（hetu-anutpāda-samatā），自然與因都不生的緣故，對應經文中的無成平等（avijāta-samatā）。疏文中說，因為沒有生起，所以也沒有苦性成就生起顯現。法師說，因是能成就的，果是所成就的，執著有自在天（Īśvara）等作為因，因既然不能生起，所以說不成平等。因為是從因緣生起的緣故，自然與因，都不生起，是說執著有自然生起以及自在天等作為因生起，都是不能成就的。現在進一步解釋說，前面不生平等，是說心相造作等沒有的緣故，共同自然不生，並非只是自然不生。現在因也沒有的緣故，不成平等，自然與生都不生起，就是雙重解釋因果俱生的意義，就是第三不生，第四不成平等。如同舊的理論所說，第五是畢竟寂滅平等（pariṇirvāṇa-samatā），對應現在所說的畢竟本寂平等性（prakṛti-pariṇirvāṇa-samatā），所以經文中說，寂靜平 English version: Furthermore, according to the old theory, the first is the Equality of Self-Nature in the Ultimate Sense (Paramārtha-svabhāva-samatā), corresponding to the first here. Because of having the Equality of Self-Nature without Characteristics in the Supreme Sense (paramārtha-svabhāva-animitta-samatā), it corresponds to the first in the scripture, the Equality of Self-Nature without Characteristics of all Dharmas (sarva-dharma-svabhāva-animitta-samatā). The meaning here is that, due to relying on the principle of the Supreme Sense, all Dharmas are equal. As the old theory says, the second is the Equality without Characteristics of Speech and Action (anabhilāpya-gati-animitta-samatā), corresponding to what is now said as the Equality of Speech, Action, and Image without Characteristics (abhilāpa-karma-ābhāsa-animitta-samatā), corresponding to the second Equality without Characteristics (animitta-samatā) in the scripture. The meaning here is that all speech, action, images, etc., are produced by thought, and now these characteristics are also equal without characteristics. Because they fundamentally do not exist in principle, and existence is falsely produced. As the old theory says, the third is the Equality of Non-Arising (anutpāda-samatā), corresponding to what is now said as the Equality of Natural Non-Arising due to this characteristic (svabhāvena-anutpāda-samatā), corresponding to the Equality of Non-Arising (anutpāda-samatā) in the scripture. This means that, precisely because this thought does not exist, there is naturally no arising of suffering. Also, precisely because of this, regarding speech, action, and conduct, due to the Equality of Dependence (paratantra-samatā), those who cling to natural arising, this natural non-arising, but arising from causes and conditions (hetu-pratyaya), it is said to be the Equality of Non-Arising, without natural arising. The former is superior. As the old theory says, the fourth is the Equality of Non-Arising from Causes and Conditions (hetu-pratyaya-anutpāda-samatā), corresponding to what is now said as the Equality of Non-Arising of Causes (hetu-anutpāda-samatā), because both nature and cause do not arise, corresponding to the Equality of Non-Accomplishment (avijāta-samatā) in the scripture. The commentary says that because there is no arising, there is also no accomplishment of the nature of suffering arising and manifesting. The Dharma master says that the cause is what accomplishes, and the effect is what is accomplished, clinging to Īśvara (Īśvara) etc. as the cause, since the cause cannot arise, it is said to be the Equality of Non-Accomplishment. Because it arises from causes and conditions, both nature and cause do not arise, it is said that clinging to natural arising and Īśvara etc. as the cause of arising, are all not accomplished. Now, further explaining, the previous Equality of Non-Arising is said to be because the characteristics of thought and action do not exist, jointly with natural non-arising, not just natural non-arising. Now, because the cause also does not exist, it is the Equality of Non-Accomplishment, both nature and arising do not arise, which is a double explanation of the meaning of the co-arising of cause and effect, which is the third non-arising and the fourth non-accomplishment. As the old theory says, the fifth is the Equality of Ultimate Nirvana (pariṇirvāṇa-samatā), corresponding to what is now said as the Equality of Ultimate Original Quiescence (prakṛti-pariṇirvāṇa-samatā), therefore the scripture says, quiescent and equal
【English Translation】 English version: Furthermore, according to the old theory, the first is the Equality of Self-Nature in the Ultimate Sense (Paramārtha-svabhāva-samatā), corresponding to the first here. Because of having the Equality of Self-Nature without Characteristics in the Supreme Sense (paramārtha-svabhāva-animitta-samatā), it corresponds to the first in the scripture, the Equality of Self-Nature without Characteristics of all Dharmas (sarva-dharma-svabhāva-animitta-samatā). The meaning here is that, due to relying on the principle of the Supreme Sense, all Dharmas are equal. As the old theory says, the second is the Equality without Characteristics of Speech and Action (anabhilāpya-gati-animitta-samatā), corresponding to what is now said as the Equality of Speech, Action, and Image without Characteristics (abhilāpa-karma-ābhāsa-animitta-samatā), corresponding to the second Equality without Characteristics (animitta-samatā) in the scripture. The meaning here is that all speech, action, images, etc., are produced by thought, and now these characteristics are also equal without characteristics. Because they fundamentally do not exist in principle, and existence is falsely produced. As the old theory says, the third is the Equality of Non-Arising (anutpāda-samatā), corresponding to what is now said as the Equality of Natural Non-Arising due to this characteristic (svabhāvena-anutpāda-samatā), corresponding to the Equality of Non-Arising (anutpāda-samatā) in the scripture. This means that, precisely because this thought does not exist, there is naturally no arising of suffering. Also, precisely because of this, regarding speech, action, and conduct, due to the Equality of Dependence (paratantra-samatā), those who cling to natural arising, this natural non-arising, but arising from causes and conditions (hetu-pratyaya), it is said to be the Equality of Non-Arising, without natural arising. The former is superior. As the old theory says, the fourth is the Equality of Non-Arising from Causes and Conditions (hetu-pratyaya-anutpāda-samatā), corresponding to what is now said as the Equality of Non-Arising of Causes (hetu-anutpāda-samatā), because both nature and cause do not arise, corresponding to the Equality of Non-Accomplishment (avijāta-samatā) in the scripture. The commentary says that because there is no arising, there is also no accomplishment of the nature of suffering arising and manifesting. The Dharma master says that the cause is what accomplishes, and the effect is what is accomplished, clinging to Īśvara (Īśvara) etc. as the cause, since the cause cannot arise, it is said to be the Equality of Non-Accomplishment. Because it arises from causes and conditions, both nature and cause do not arise, it is said that clinging to natural arising and Īśvara etc. as the cause of arising, are all not accomplished. Now, further explaining, the previous Equality of Non-Arising is said to be because the characteristics of thought and action do not exist, jointly with natural non-arising, not just natural non-arising. Now, because the cause also does not exist, it is the Equality of Non-Accomplishment, both nature and arising do not arise, which is a double explanation of the meaning of the co-arising of cause and effect, which is the third non-arising and the fourth non-accomplishment. As the old theory says, the fifth is the Equality of Ultimate Nirvana (pariṇirvāṇa-samatā), corresponding to what is now said as the Equality of Ultimate Original Quiescence (prakṛti-pariṇirvāṇa-samatā), therefore the scripture says, quiescent and equal
等。舊解云。此第五也。以第六但有離諸虛偽之言。即判為第六本凈平等。今者不然。以第六是能照智故。此第五第六。皆約真如為論。法師故開此畢竟本寂平等性故。一句成第五第六寂靜平等本寂平等。次下句是別第七中 問曰此二何別。如舊解第五離染因。以第四三是離染果故。今第六是明離凈相對治滅。今如何別。解云畢竟本寂之言。俱是舊經第五寂靜平等一句。正是真如。下現有體事。能取正智。離諸戲論。平等性故。當舊云離諸虛偽平等。舊經本凈平等。即是正智離虛偽戲論也 問曰如舊論文可通。如經本凈。即真如雲何通。此第六是正智故。義曰如經亦是正智。照本寂故名本寂。非體是本寂 又解此現有體事等一句。是經第七。無戲論平等。當舊經第八也。即是正智。其第五第六畢竟本寂。開之如前。遠離一切取捨造作平等性故。即此煩惱眾苦雜染離系解脫平等性故者。當地持第七取捨平等。當經第八無取捨等。若準經以畢竟本寂。為二勝。若合為一。即開此故字為二。雖然不依經文。此中意者。謂煩惱眾苦。得解脫故。一切取捨平等也。分別所執境界自性。如幻化等。平等性故。地持云。九者妄相境界。如幻化平等。經云第九如幻平等。破法定無明信如幻也。即遍計所執。取所緣之法。即依他也。此等
【現代漢語翻譯】 現代漢語譯本： 等等。舊的解釋說，這是第五（地）。因為第六（地）只有遠離各種虛偽的言論，就被判定為第六（地）的本凈平等。現在不是這樣。因為第六（地）是能照之智的緣故。這第五（地）和第六（地），都是以真如為論述對象。法師因此開示這畢竟本寂平等性故，一句成就了第五（地）和第六（地）的寂靜平等和本寂平等。下面的句子是分別第七（地）中的內容。 問：這二者有什麼區別？如舊的解釋，第五（地）是離染之因，因為第四（地）和第三（地）是離染之果的緣故。現在第六（地）是說明離凈相對治滅。現在如何區別呢？ 答：畢竟本寂的言語，都是舊經第五（地）寂靜平等一句。正是真如。下面現有體事，能取正智，遠離各種戲論，是平等性的緣故。相當於舊的說法中遠離各種虛偽的平等。舊經的本凈平等，就是正智遠離虛偽戲論。 問：如舊的論文可以通順，如經中的本凈，即真如，如何通順？因為這第六（地）是正智的緣故。 答：如經中也是正智，照耀本寂的緣故，名為本寂。並非本體是本寂。 又解釋這現有體事等一句，是經中第七（地）的內容，無戲論平等，相當於舊經第八（地）的內容。就是正智。其中的第五（地）和第六（地）的畢竟本寂，展開來說如前所述。遠離一切取捨造作的平等性故，就是這煩惱眾苦雜染離系解脫的平等性故。相當於《地持經》第七（地）的取捨平等，相當於經中第八（地）的無取捨等。如果按照經文以畢竟本寂為二勝，如果合二為一，就將這『故』字分為二。雖然不依據經文，這裡的意思是說，因為煩惱眾苦得到解脫的緣故，一切取捨都是平等的。分別所執境界的自性，如幻化等，是平等性的緣故。《地持經》說：『九者妄相境界，如幻化平等。』經中說第九（地）如幻平等，破除法定無明，相信如幻。就是遍計所執，取所緣之法，就是依他（起性）。這些等等。
【English Translation】 English version: Etc. The old explanation says, this is the fifth (Bhumi). Because the sixth (Bhumi) only has words of being apart from all falsehoods, it is judged as the sixth (Bhumi)'s original purity and equality. Now it is not so. Because the sixth (Bhumi) is the wisdom that can illuminate. This fifth (Bhumi) and sixth (Bhumi) are both discussed in terms of Tathata (真如). Therefore, the Dharma master expounds that 'ultimately, the original quiescence is the nature of equality', one sentence accomplishes the fifth (Bhumi) and sixth (Bhumi)'s quiescence, equality, original quiescence, and equality. The following sentence is to distinguish the content in the seventh (Bhumi). Question: What is the difference between these two? As the old explanation says, the fifth (Bhumi) is the cause of being apart from defilement, because the fourth (Bhumi) and third (Bhumi) are the result of being apart from defilement. Now the sixth (Bhumi) is to clarify that being apart from purity relatively subdues and extinguishes. How to distinguish them now? Answer: The words 'ultimately, the original quiescence' are all the sentence 'quiescence and equality' of the old Sutra's fifth (Bhumi). It is precisely Tathata (真如). Below, 'existing entity and matter' can take correct wisdom, being apart from all fabrications, is the reason for equality. It is equivalent to the old saying of being apart from all false equality. The original purity and equality of the old Sutra is the correct wisdom being apart from false fabrications. Question: As the old thesis can be understood, how can the 'original purity' in the Sutra, which is Tathata (真如), be understood? Because this sixth (Bhumi) is the correct wisdom. Answer: As in the Sutra, it is also the correct wisdom, because it illuminates the original quiescence, it is named original quiescence. It is not that the substance is original quiescence. Furthermore, the explanation of this sentence 'existing entity and matter, etc.' is the content of the seventh (Bhumi) in the Sutra, without fabrication and equality, equivalent to the content of the old Sutra's eighth (Bhumi). It is the correct wisdom. The ultimate original quiescence of the fifth (Bhumi) and sixth (Bhumi), explained as before. Being apart from all taking and abandoning, creating and acting, is the reason for equality, that is, this affliction, suffering, mixed defilement, detachment, liberation, is the reason for equality. Equivalent to the 'taking and abandoning equality' of the seventh (Bhumi) in the Bodhisattva Bhumi Sutra (地持經), equivalent to the 'no taking and abandoning, etc.' of the eighth (Bhumi) in the Sutra. If, according to the Sutra, the ultimate original quiescence is considered as two superiorities, if combined into one, then the word 'therefore' is divided into two. Although not based on the Sutra text, the meaning here is that because affliction and suffering are liberated, all taking and abandoning are equal. Distinguishing the nature of the perceived realm, such as illusion, etc., is the reason for equality. The Bodhisattva Bhumi Sutra (地持經) says: 'The ninth is the realm of false appearances, such as illusion and equality.' The Sutra says that the ninth (Bhumi) is like illusion and equality, breaking the fixed Dharma and ignorance, believing in illusion. It is the completely conceptualized, taking the Dharma of what is conditioned, which is dependent origination (依他起性). These, etc.
如幻平等。無分別智所行自性。有無無二平等性故。地持云。十者妄相境界有無無二平等。經云有無無二平等。即雙破有無也。若遍計所執有無。此皆非有故云無二。即真如也。是謂十種法平等性。
論云依緣起智慧引發空無愿無相解脫門者。觀緣起生滅故。無我故。是空行。以有生滅無常流轉道理。及斷之得無為故。名無相行。以是有漏有為。深可厭壞。不生希愿故。名為無愿。是此中意也。
論云菩薩如是善於勝義領念有情如理通達煩惱系故等。乃至若應永滅一切有為者。謂菩薩善達真如故。悲愍有情。知煩惱系故。眾緣合故。離我我所及諸染污。不是離煩惱。眾緣合外。別有繫縛有情。如是知故。不染生住在涅槃。為愍有情。不應永滅一切有為。入般涅槃。應入生死教化有情。是此中意也。
論云如是菩薩住此住中智悲隨逐名無著智現前般若波羅蜜多現前等者。謂無著智現前故。不染生死。般若智現前故。不入般涅槃。前謂正智。后謂后得智。又俱通二智。且得智悲二行別之。
論云於一切種諸佛聖教一切外道及諸魔軍等不能引奪者。何故前初地。非他所引。今後論之。且義前初地。謂真如教非他引。或一切教非他引。即總想非他引。非別相非他引。今此於一切種。聖教非他引。別相
【現代漢語翻譯】 現代漢語譯本：如幻的平等。這是無分別智所行的自性。因為有和無的無二平等性。《地持經》說：『第十是妄相境界的有和無的無二平等。』經中說有和無的無二平等，就是同時破斥有和無。如果是有和無的遍計所執，這些都不是真實存在的，所以說是『無二』，也就是真如。這被稱為十種法的平等性。 論中說，依靠緣起智慧引發空、無愿、無相解脫門，是因為觀察緣起的生滅，所以認識到無我，這是空行。因為有生滅無常流轉的道理，以及斷除煩惱而獲得無為的境界，所以稱為無相行。因為有漏有為的法，非常令人厭惡，所以不生起希望，稱為無愿。這就是其中的含義。 論中說，菩薩善於用勝義來引導有情，如理通達煩惱的束縛等等，乃至如果應該永遠滅除一切有為法。這是說菩薩善於通達真如，所以悲憫有情，知道煩惱的束縛，是因為眾緣和合，遠離了我和我所及各種染污。不是離開煩惱和眾緣和合之外，另外存在束縛有情的因素。像這樣理解，就不會染著生死，安住在涅槃。爲了憐憫有情，不應該永遠滅除一切有為法，進入般涅槃（Parinirvana），而應該進入生死輪迴教化有情。這就是其中的含義。 論中說，像這樣，菩薩安住于這種安住中，智慧和慈悲相隨，稱為無著智現前，般若波羅蜜多（Prajnaparamita）現前等等。這是說因為無著智現前，所以不染著生死；般若智現前，所以不入般涅槃。前者指的是正智，後者指的是后得智。或者兩者都通達兩種智慧。這裡只是將智慧和慈悲兩種行為區分開來。 論中說，對於一切種類的諸佛聖教、一切外道以及諸魔軍等等，都不能引誘奪取。為什麼前面初地（first Bhumi）的時候，不是被他人所引誘，現在後面又討論這個問題呢？暫且從意義上說，前面的初地，指的是真如的教義不被他人引誘，或者說一切教義不被他人引誘，也就是總體上的想法不被他人引誘，而不是具體相狀不被他人引誘。現在這裡說的是對於一切種類的聖教不被他人引誘，指的是具體的相狀。
【English Translation】 English version: Equality like illusion. The self-nature practiced by non-discriminating wisdom. Because of the equality of non-duality between existence and non-existence. The Dasabhumika Sutra says: 'The tenth is the equality of non-duality between existence and non-existence in the realm of illusory appearances.' The sutra says the equality of non-duality between existence and non-existence, which simultaneously refutes both existence and non-existence. If it is the conceptualized existence and non-existence, none of these are real, so it is called 'non-duality,' which is Tathata (真如, suchness). This is called the ten kinds of equality of dharmas. The treatise says that relying on the wisdom of dependent origination can evoke the doors of liberation of emptiness, non-wish, and non-sign, because observing the arising and ceasing of dependent origination, one realizes no-self, which is the practice of emptiness. Because there is the principle of arising, ceasing, impermanence, and flowing, and because of cutting off afflictions and attaining the unconditioned, it is called the practice of non-sign. Because the defiled and conditioned dharmas are deeply detestable, one does not generate hope, so it is called non-wish. This is the meaning within. The treatise says that the Bodhisattva is good at guiding sentient beings with ultimate truth, thoroughly understanding the bonds of afflictions, etc., even to the point of whether one should eternally extinguish all conditioned dharmas. This means that the Bodhisattva is good at understanding Tathata (真如, suchness), so he has compassion for sentient beings, knowing that the bonds of afflictions are due to the combination of various causes, being apart from self and what belongs to self and all defilements. It is not that apart from afflictions and the combination of various causes, there is another factor that binds sentient beings. Understanding in this way, one will not be attached to birth and death, and will abide in Nirvana (涅槃, cessation). Out of compassion for sentient beings, one should not eternally extinguish all conditioned dharmas and enter Parinirvana (般涅槃, complete cessation), but should enter the cycle of birth and death to teach and transform sentient beings. This is the meaning within. The treatise says that in this way, the Bodhisattva abides in this abiding, with wisdom and compassion following, called the manifestation of non-attachment wisdom, the manifestation of Prajnaparamita (般若波羅蜜多, perfection of wisdom), etc. This means that because non-attachment wisdom manifests, one is not attached to birth and death; because Prajnaparamita (般若波羅蜜多, perfection of wisdom) manifests, one does not enter Parinirvana (般涅槃, complete cessation). The former refers to correct wisdom, and the latter refers to subsequent wisdom. Or both penetrate both kinds of wisdom. Here, the two practices of wisdom and compassion are distinguished. The treatise says that for all kinds of teachings of the Buddhas, all heretics, and all the armies of demons, etc., they cannot entice and seize. Why was it that in the previous first Bhumi (初地, first ground), one was not enticed by others, and now this issue is discussed later? For the time being, in terms of meaning, the previous first Bhumi (初地, first ground) refers to the doctrine of Tathata (真如, suchness) not being enticed by others, or that all doctrines are not enticed by others, that is, the overall idea is not enticed by others, but not the specific characteristics are not enticed by others. Now this says that for all kinds of holy teachings, one is not enticed by others, referring to the specific characteristics.
中非他引也。今此地中。加琉璃寶珠。於前具上莊也。即一切地。準此當知。
論云四風輪者。或四方之風。又此地十一段準法。又判配之第七地。
論云已得十種妙方便慧所引世間不共一切有情而共一切世間進道勝行等者。此十種慧。能與第八地。作方便故。名方便慧。何以得知故。
論云進道勝行故。此進道勝行。作有相行緣事相。有差別故。名世間。非煩惱業之所纏繞故。故名不共。以體是無漏故。以有相故。亦名為共。有情所不能行。無漏故名不共。作緣事相故名共。世間作后地前方便修。為后地之進道故。名進道勝行。
論解十種妙方便中。云謂依能起世間興感攝受福德依于有情利益安樂增上意樂等。乃至依諸如來身語心智等者。地經中。此十別為四。第一名為身財因事。第二名為護惡因事。第三名為護善因事。后七名為化生因事。今論云。謂依能起世間興感攝福德者。是經第一身財因事。意謂依能起世間興感因之事。菩薩行之。攝受福德也。
論云依于有情利益安樂增上意樂者。是經第二護惡因事。謂多於有情。而起于惡故。有情是惡因。今以利益安樂增上意樂。于彼有情故。名護惡因事。而不起惡也。
論云依為菩提福德資糧菩提分法後後勝進者。當經第三護善
【現代漢語翻譯】 現代漢語譯本： 中非他引也（中：指中間，非他引也：不是其他地方引導來的）。現在這個地方中間，加上琉璃寶珠，在原有的基礎上進行莊嚴。那麼一切地方，按照這個道理應當知道。
論中說的輪，或者是四方的風。又這個地方的十一段，按照法則，又判配給第七地。
論中說已經獲得十種微妙方便智慧所引導的世間不共一切有情而共一切世間進道勝行等，這十種智慧，能夠為第八地，作為方便，所以叫做方便慧。憑什麼知道呢？
論中說進道勝行。這個進道勝行，作為有相行緣事相，有差別，所以叫做世間。不是煩惱業所纏繞，所以叫做不共。因為體是無漏的緣故。因為有相的緣故，也叫做共。有情所不能行，無漏所以叫做不共。作為緣事相所以叫做共。世間作為后地前方便修，爲了后地的進道，所以叫做進道勝行。
論解釋十種微妙方便中，說依靠能發起世間興盛感應攝受福德，依靠有情利益安樂增上意樂等，乃至依靠諸如來身語心智等。地經中，這十種分別分為四類。第一類叫做身財因事。第二類叫做護惡因事。第三類叫做護善因事。后七類叫做化生因事。現在論中說，依靠能發起世間興盛感應攝福德，是經中的第一類身財因事。意思是說依靠能發起世間興盛感應的事情，菩薩修行這些事，攝受福德。
論中說依靠有情利益安樂增上意樂，是經中的第二類護惡因事。說的是多數有情，生起惡念。有情是惡的起因。現在用利益安樂增上意樂，對待那些有情，所以叫做護惡因事。而不生起惡念。
論中說依靠爲了菩提福德資糧菩提分法後後勝進，是當經第三護善
【English Translation】 English version: 'Zhong fei ta yin ye' (中非他引也) (Zhong: refers to the middle, fei ta yin ye: not guided from other places). Now in the middle of this place, adding lapis lazuli treasures, to adorn the original foundation. Then all places, according to this principle, should be known.
The 'wheel' mentioned in the treatise, may be the winds from the four directions. Also, the eleven sections of this place, according to the rules, are assigned to the seventh Bhumi (地).
The treatise says that having obtained the ten kinds of wonderful expedient wisdom that lead the worldly uncommonness of all sentient beings, and the commonness of all worldly advancement towards the path of superior conduct, etc., these ten kinds of wisdom can serve as expedients for the eighth Bhumi, hence they are called expedient wisdom. How do we know this?
The treatise says 'advancement towards the path of superior conduct'. This advancement towards the path of superior conduct, acts as a form of conditioned action that relates to phenomena, and has differences, so it is called worldly. It is not entangled by afflictions and karma, so it is called uncommon. Because its essence is unconditioned. Because it is conditioned, it is also called common. Sentient beings cannot practice it, unconditioned, so it is called uncommon. Acting as a condition for phenomena, it is called common. The world acts as a preliminary practice for the subsequent Bhumi, for the advancement towards the path of the subsequent Bhumi, so it is called advancement towards the path of superior conduct.
The treatise explains the ten kinds of wonderful expedients, saying that relying on the ability to initiate worldly prosperity, responsiveness, and the accumulation of merit, relying on the intention to benefit, bring happiness, and increase joy for sentient beings, etc., and even relying on the body, speech, mind, and wisdom of the Tathagatas (如來), etc. In the 'Bhumi Sutra' (地經), these ten are divided into four categories. The first category is called 'causes related to body and wealth' (身財因事). The second category is called 'causes related to protecting against evil' (護惡因事). The third category is called 'causes related to protecting goodness' (護善因事). The last seven categories are called 'causes related to transformation and birth' (化生因事). Now the treatise says that relying on the ability to initiate worldly prosperity, responsiveness, and the accumulation of merit, is the first category of 'causes related to body and wealth' in the Sutra. It means that relying on the ability to initiate worldly prosperity and responsiveness, Bodhisattvas (菩薩) practice these things, accumulating merit.
The treatise says that relying on the intention to benefit, bring happiness, and increase joy for sentient beings, is the second category of 'causes related to protecting against evil' in the Sutra. It refers to the fact that many sentient beings give rise to evil thoughts. Sentient beings are the cause of evil. Now, using the intention to benefit, bring happiness, and increase joy, to treat those sentient beings, so it is called 'causes related to protecting against evil'. And not giving rise to evil thoughts.
The treatise says that relying on the subsequent advancement of the Bodhi (菩提) fortune, merit, resources, and Bodhi-part-dharmas (菩提分法), is the third 'protecting goodness' in the Sutra.
因事。無學菩提。名為果事。今為此果福德資糧菩提分。于彼因中。後後勝進故。名護善因事。護令增也。
論云依不共聲聞依不共獨覺者。以下七種。當經第四化生事。于經第四中有七種。即為七也。不共聲聞獨覺者。當經七中第一愿。取世間三有而生故。經言畢竟遠離三界。而能應化起三界行。二乘不然。是不共也。
論云依有情界者。當經第二說對治也。故經言。寂滅諸煩惱纏。而為眾生。起滅貪等。故知有情界。為生染惑。是說對治十中第五也。
論云依諸法界者。當經第三滅諸障也。故經言。知法如幻夢等。而起無量化業事也。即知一切法界。皆如幻故。除遍計執。而起無量化業也。名滅障也。滅所知障。當經十中第六也。
論云依諸世界者。當經七十中第四大法集也。故經云。善知國土如空而起。莊嚴佛土也。知世界空故。修波羅蜜等。莊嚴佛土。大法集生之處。名大法集。十中第七也。
論云依諸如來身相者。當經第五親近集也。故經言知佛法身無身。而起色身莊嚴行也。證二空所顯如故。起色身行。親近法身。名親近集。十中第八也。
論云依諸如來語智者。當經第六轉法輪也。故彼經言。知佛音聲無聲而聲。隨生起音聲行。起此行故。究竟能轉法輪也。十中
第九也。
論云依諸如來心智者。當經第七所問善釋。故經云。知佛於一念。通三世事。而能分別智。劫數修行知。佛於行隨所問處。即能善釋。第十此皆因行此行。故隨此行。能感佛果之此法。
論云菩薩與彼共相應故便能通達無量無數如來境界及為彼起無功用無相無分別無量分別觀無量佛境界起無間無缺精勤修學一切威儀行住作意一切分位不遠離道者。此意。謂與前十種妙方便慧。共相應故。能達一切如來境界。以前慧所行處。是佛境界故。又為佛境界故。起無功用無相無遍計執分別。無量后得智依他分別。觀諸佛境界。起無間缺。常精勤學一切威儀行住作意。不離心口身。而作是行。於一切分位行。是不遠離之道也。此無功用無相觀佛境界是道。于威儀中行住作意。一切分位不遠離之故。下結文云。通達如來佛境界。起無間無缺。勤加行故。
論云彼第八住一向清凈此第七住猶名為雜者。第八地無功用故一向清。七地有功用故名雜。
論云與清凈住為前道故當言此住名不染污猶未得故當言此住隨雜染污者。第八地中根本無相。此第七地初得無相。是第八地前導故名不染。未得根本無相。尚有功用。有所希求。未能任運無相。故隨雜染。
論云今此住中一切貪等上首煩惱皆悉除斷
【現代漢語翻譯】 現代漢語譯本：第九（解釋）。
論中說，依靠諸如來的心智者，應當根據《當經》第七（品）所問的善巧解釋。所以經中說：『了知佛在一念之間，通達過去、現在、未來三世之事，並且能夠以分別智，知曉劫數之修行。』佛對於修行，在任何被提問之處，都能善巧地解釋。 第十（解釋），這些都是因為修行此行，所以隨順此行，能夠感得佛果的此法。
論中說，菩薩與彼（佛）共同相應，便能通達無量無數如來的境界，並且爲了彼（佛）而生起無功用、無相、無分別、無量分別觀，無量佛境界，生起無間斷、無缺失的精勤修學，一切威儀行住作意，一切分位都不遠離道者。此意是說，與前面十種妙方便慧共同相應，能夠通達一切如來境界。因為以前面的智慧所行之處，是佛的境界。又爲了佛的境界，生起無功用、無相、無遍計執分別，無量后得智依他分別，觀察諸佛境界，生起無間斷、無缺失的，常常精勤學習一切威儀行住作意，不離心口身，而作這樣的修行。在一切分位行，是不遠離道的方法。這無功用無相觀佛境界是道，在威儀中行住作意，一切分位都不遠離的緣故。下面總結說，通達如來佛境界，生起無間斷、無缺失的勤加行。
論中說，第八住（地）一向清凈，此第七住（地）還名為雜染，是因為第八地無功用，所以一向清凈，第七地有功用，所以名為雜染。
論中說，與清凈住（地）作為前導的緣故，應當說此住（地）名為不染污，因為尚未得到（究竟的清凈），應當說此住（地）隨雜染污。第八地中根本無相，此第七地初得無相，是第八地的前導，所以名為不染。未得到根本無相，尚有功用，有所希求，未能任運無相，所以隨雜染。
論中說，現在此住（地）中，一切貪等上首煩惱，都全部除斷。
【English Translation】 English version: Ninth (Explanation).
The treatise says that those who rely on the wisdom of all Tathagatas should explain well according to the questions asked in the seventh (chapter) of 'Dang Jing'. Therefore, the sutra says: 'Knowing that the Buddha understands the affairs of the three worlds of the past, present, and future in one thought, and can know the kalpas of practice with discriminating wisdom.' The Buddha, in regard to practice, can skillfully explain wherever he is asked. Tenth (explanation), these are all because of practicing this practice, so following this practice, one can attain the Dharma of the Buddha fruit.
The treatise says that when a Bodhisattva is in harmony with the Buddha, he can understand the immeasurable and countless realms of the Tathagatas, and for the sake of the Buddha, he can generate effortless, formless, non-discriminatory, immeasurable discriminating views, immeasurable Buddha realms, and generate uninterrupted and complete diligent study, all dignified actions, walking, dwelling, acting, and all aspects are not separated from the path. This means that being in harmony with the previous ten kinds of wonderful expedient wisdom, one can understand all the realms of the Tathagatas. Because the place where the previous wisdom acts is the realm of the Buddha. Also, for the sake of the Buddha's realm, one generates effortless, formless, non-conceptual discrimination, immeasurable subsequent wisdom relying on other discrimination, observes the realms of all Buddhas, generates uninterrupted and complete, constantly diligently learning all dignified actions, walking, dwelling, acting, without separating from mind, speech, and body, and doing such practice. Acting in all aspects is the method of not being separated from the path. This effortless and formless observation of the Buddha's realm is the path, because one acts, dwells, and acts with dignity, and all aspects are not separated from it. The following concludes by saying that one understands the realm of the Tathagata Buddha and generates uninterrupted and complete diligent practice.
The treatise says that the eighth dwelling (bhumi) is always pure, and this seventh dwelling (bhumi) is still called mixed, because the eighth bhumi is effortless, so it is always pure, and the seventh bhumi has effort, so it is called mixed.
The treatise says that because the pure dwelling (bhumi) is the guide, it should be said that this dwelling (bhumi) is called undefiled, because it has not yet been obtained (ultimate purity), it should be said that this dwelling (bhumi) is mixed with defilement. The eighth bhumi has fundamental formlessness, and this seventh bhumi initially obtains formlessness, which is the guide of the eighth bhumi, so it is called undefiled. Not yet obtaining fundamental formlessness, there is still effort, there is something to be desired, and one cannot effortlessly be formless, so it is mixed with defilement.
The treatise says that in this dwelling (bhumi) now, all the leading afflictions such as greed are completely eliminated.
當知此住非有煩惱非離煩惱一切煩惱不現行故希求佛智猶未得故者。此住一切貪等皆悉除斷。據地滿心。非入地心。斷如是惑。如佛地論。自當分別。當知此住非有煩惱下。釋云一切煩惱不現行故。地滿為論。如前釋。非離煩惱下。釋云有佛智未得。由有相似愛。佛愛菩薩執在故。非煩惱故下。諸文云有加行行圓滿故。
論云於一切靜慮等菩提分法皆能現前由修行相現在前故非由安住異熟分位如第八地者。此中意。第八地中諸靜慮等。如異熟位。不須加行。任運現前。今此地中。未能任運。如第八異熟住故。有功用故。諸靜慮等方能現前。由修行相現在故。
論云難可了知一切分別現行隨逐身語意業皆悉安住而不捨離者。由有漸細分別。難可了知。粗分別故。名為無相。前地等有粗分別名有相。此皆隨順菩提之分別。故不捨離。
論云又諸菩薩第六住中所入滅定今此住中唸唸能入者。此能入者。考掠云。唸唸能入。非菩薩實能入。以起心化生故。若依唸唸定入。應不利生。故知以考掠為論 問曰何故唯言第六地。不言前五地。義曰影顯前五地。說最後時。兼括前故。此地中十二段文。如結準配知。唯有第五有加行。行圓滿攝故者。看上文。似與第四顛倒結第四。今第五第五合在第四。法師云。此第
【現代漢語翻譯】 現代漢語譯本：當知這種住（狀態）並非是有煩惱，也並非是脫離煩惱，因為一切煩惱都不現行，但希求佛智卻還未得到。這種住（狀態）一切貪等都完全斷除，依據地滿心（指菩薩修行到達某個階段，心充滿功德），而非入地心（指菩薩證入某個果位）。斷除這樣的迷惑，如《佛地論》所說，應當自己去分別。『當知此住非有煩惱下』，解釋說一切煩惱不現行，以地滿為論，如前面所解釋的。『非離煩惱下』，解釋說有佛智還未得到，因為有相似的愛，佛愛菩薩執著於此，所以說『非煩惱故下』，各種文獻說有加行行圓滿的緣故。 論中說：『對於一切靜慮（禪定）等菩提分法（幫助證悟的方法），都能現前，因為修行之相現在前，並非由於安住于異熟分位（果報的差別狀態），如第八地（不動地）那樣。』這裡的意思是，第八地中的各種靜慮等，如同異熟位，不需要加行，自然而然地現前。現在這個地（第七地，遠行地）中，還不能自然而然地現前，如第八地異熟住那樣，因為有功用，所以各種靜慮等才能現前，因為修行之相現在前。 論中說：『難以了知，一切分別現行，隨逐身語意業，都安住而不捨離。』因為有漸細的分別，難以了知。粗的分別，名為無相。前地等有粗的分別，名為有相。這些都隨順菩提的分別，所以不捨離。 論中說：『又諸菩薩在第六住（現前地）中所入的滅定，現在這個住（第七地）中唸唸都能入。』這種能入，考量說，唸唸能入，並非菩薩真的能入，因為起心化生的緣故。如果依據唸唸定入，應該不利於度化眾生。所以知道是以考量為論。問：為什麼只說第六地，不說前五地？答：影顯前五地，說最後時，兼括前面。此地中有十二段文，如總結準則來配合，知道只有第五有加行，行圓滿攝故。看上文，似乎與第四顛倒，總結第四。現在第五第五合在第四。法師說，此第（此處原文不完整）
【English Translation】 English version: It should be known that this dwelling (state) is neither with afflictions nor without afflictions, because all afflictions do not manifest, but the aspiration for Buddha wisdom has not yet been attained. In this dwelling (state), all greed and the like are completely eradicated, based on the 'ground-filled mind' (referring to a stage where a Bodhisattva's mind is filled with merits), rather than the 'entering-ground mind' (referring to a Bodhisattva entering a certain fruition). Eradicating such delusions, as stated in the Buddhabhumi Sutra (佛地論), should be discerned by oneself. 'It should be known that this dwelling is neither with afflictions...' is explained as all afflictions not manifesting, based on the 'ground-filled' perspective, as explained earlier. 'Not without afflictions...' is explained as not yet attaining Buddha wisdom, because there is a similar love, the Buddha's love for Bodhisattvas is attached to this, hence 'not because of afflictions...' Various texts state that it is because of the perfection of progressive practice. The treatise states: 'For all meditative absorptions (靜慮) and other limbs of enlightenment (菩提分法), they can manifest, because the aspect of practice is now present, not because of dwelling in the fruition-state (異熟分位), like the eighth ground (不動地, immovable ground).' The meaning here is that in the eighth ground, various meditative absorptions and the like are like the fruition-state, not requiring progressive practice, naturally manifesting. Now, in this ground (the seventh ground, Far-Going Ground), they cannot naturally manifest, like dwelling in the fruition-state of the eighth ground, because there is effort, so various meditative absorptions and the like can manifest, because the aspect of practice is now present. The treatise states: 'Difficult to know, all discriminations manifest, following the actions of body, speech, and mind, all abiding without abandoning.' Because there are gradually subtle discriminations, difficult to know. Coarse discriminations are called 'without characteristics' (無相). Previous grounds and the like have coarse discriminations, called 'with characteristics' (有相). These all accord with the discriminations of enlightenment, so they do not abandon. The treatise states: 'Moreover, the cessation attainment (滅定) that Bodhisattvas enter in the sixth dwelling (現前地, Manifest Ground), now in this dwelling (the seventh ground), they can enter moment by moment.' This ability to enter, considering, can enter moment by moment, not that the Bodhisattva truly can enter, because of the arising of mind for transformation. If relying on entering samadhi moment by moment, it would be detrimental to benefiting beings. So it is known that it is discussed from a considered perspective. Question: Why only mention the sixth ground, not the previous five grounds? Answer: Implicitly showing the previous five grounds, speaking of the final time, encompassing the previous. In this ground, there are twelve sections of text, like summarizing principles to match, knowing that only the fifth has progressive practice, encompassed by the perfection of practice. Looking at the above text, it seems to be reversed with the fourth, summarizing the fourth. Now the fifth and fifth are combined in the fourth. The Dharma master says, this (the original text is incomplete here).
五有加行行圓滿者。即是今此住中。一切貪等皆悉除斷。以有加行行圓滿故。所以斷除諸惑。還是依治。結非顛倒法第八地。
論云謂諸菩薩于初無相住中已得十種入一切法第一義智者。如遠師釋。云一切法無生。有十得解。此無生之智。名入智也。今更言。一切法第一義。謂除二執所顯真如。今明除二執。及所顯真如。名入一切法第一義智。
論云謂依三世如其所應下。出十種。如地持文。不是疏家別解之。今文足不具十法。十法。謂依三世。如其所應。隨於三世。有此計執。故隨所應。此十皆除遍計所執第一有計一切諸法本來是有本來有生。今破言本來無生。經云無生 第二云。一切諸法現在未來有起。今破云無起無成。經同 第三云。即前本來法爾有相。今云無相。經同 第四計云。有自在六天等。為因等故。未來有成。今云無成。經云無出 第五有計過去壞劫有壞。今破云無壞。經云無失 第六計撥真如非有。今破依第一義。畢竟離言諸自性事是有。經云無盡 第七計云。一切諸法體是實有。今破云言說造作像自性。由體相故。及因相故。都無所有言。但是因果非是實有經云無染 第八計云。一切緣起雜染。在因時有染流轉。在果時有止息。今破云。即由如是雜染體性。無流轉性。無止息性。以
【現代漢語翻譯】 現代漢語譯本：五種有加行（指為達到目標而做的努力）的修行圓滿的人，就是現在住於此中的人，一切貪婪等煩惱都完全斷除。因為有加行修行圓滿的緣故，所以能斷除各種迷惑，還是依靠對治（指用相反的方法來糾正錯誤），證得非顛倒法的第八地（指菩薩修行的一個階段）。
《論》中說：『諸位菩薩在最初的無相住（指菩薩修行的一個階段）中，已經獲得了十種證入一切法第一義智（指對一切事物最根本真理的智慧）的智慧。』正如遠師（可能是指一位法師）解釋說：『一切法無生（指一切事物本質上沒有生滅），有十種理解。』這無生的智慧，名為入智（指進入真理的智慧）。現在進一步說，一切法第一義（指一切事物最根本的真理），是指去除二執（指兩種錯誤的執著）所顯現的真如（指事物的真實本性）。現在說明去除二執以及所顯現的真如，名為證入一切法第一義智。
《論》中說：『依據三世（指過去、現在、未來）如其所應』以下，列出十種。如《地持經》（一部佛教經典）的文句。不是疏家（指對經文作註釋的人）另外的解釋。現在文句不完全具備十法。十法，是指依據三世，如其所應。隨著在三世中，有這樣的計執（指錯誤的觀念），所以隨著所應，這十種都去除遍計所執（指普遍存在的錯誤執著）。第一種是計執一切諸法本來是有、本來有生。現在破斥說本來無生。《經》（指佛經）中說無生。第二種是說一切諸法現在未來有起。現在破斥說無起無成。《經》中相同。第三種是說前面本來法爾（指自然而然）有相。現在說無相。《經》中相同。第四種計執說，有自在六天（指佛教中的六個天界）等，作為因等，未來有成。現在說無成。《經》中說無出。第五種是計執過去壞劫（指宇宙毀滅的時期）有壞。現在破斥說無壞。《經》中說無失。第六種是計執否定真如非有。現在破斥說，依據第一義，畢竟離言（指超越語言）的諸自性事是有。《經》中說無盡。第七種是計執說，一切諸法的體是實有。現在破斥說，言說造作像自性，由於體相的緣故，以及因相的緣故，都沒有所有，說只是因果，不是實有。《經》中說無染。第八種是計執說，一切緣起（指事物之間相互依存的關係）雜染（指煩惱和污垢），在因時有染流轉，在果時有止息。現在破斥說，就是由於這樣的雜染體性，沒有流轉性，沒有止息性，因為
【English Translation】 English version: One who has perfected the five progressive practices (referring to efforts made to achieve a goal) is the one who now dwells in this state, having completely severed all greed and other afflictions. Because of the perfection of progressive practice, one is able to eliminate all delusions, still relying on antidotes (referring to using opposite methods to correct errors), attaining the eighth Bhumi (stage) of non-inverted Dharma (referring to a stage of Bodhisattva practice).
The Treatise states: 'Those Bodhisattvas who, in the initial stage of No-Sign Abiding (referring to a stage of Bodhisattva practice), have already attained the ten kinds of wisdom that enter the First Principle Wisdom of all Dharmas (referring to the wisdom of the most fundamental truth of all things).' As Master Yuan (possibly referring to a Dharma master) explains: 'All Dharmas are without arising (referring to the essence of all things having no birth or death), and there are ten understandings.' This wisdom of no-arising is called Entering Wisdom (referring to the wisdom of entering the truth). Now, it is further stated that the First Principle of all Dharmas (referring to the most fundamental truth of all things) refers to the Suchness (referring to the true nature of things) revealed by removing the two attachments (referring to two kinds of erroneous attachments). Now, it is explained that removing the two attachments and the Suchness revealed is called entering the First Principle Wisdom of all Dharmas.
The Treatise states: 'According to the three times (referring to the past, present, and future), as appropriate,' lists the ten kinds below. As in the sentences of the Bodhisattva-bhumi (Yogacarabhumi-sastra, a Buddhist scripture). It is not a separate explanation by the commentator (referring to someone who annotates the scriptures). The current sentences do not fully possess the ten Dharmas. The ten Dharmas refer to, according to the three times, as appropriate. As in the three times, there are such conceptions (referring to erroneous ideas), so as appropriate, these ten all remove the universally imputed (referring to universally existing erroneous attachments). The first is the conception that all Dharmas are originally existent, originally arising. Now, it is refuted by saying that originally there is no arising. The Sutra (referring to Buddhist scriptures) says no arising. The second is that all Dharmas have arising in the present and future. Now, it is refuted by saying no arising, no becoming. The Sutra is the same. The third is that the previous is originally naturally having characteristics. Now, it is said to be without characteristics. The Sutra is the same. The fourth conception is that there are self-existent Six Heavens (referring to the six heavens in Buddhism), etc., as causes, etc., having becoming in the future. Now, it is said to be without becoming. The Sutra says no emerging. The fifth is the conception that there is destruction in the past destructive kalpa (referring to the period of cosmic destruction). Now, it is refuted by saying no destruction. The Sutra says no loss. The sixth is the conception that denies Suchness as non-existent. Now, it is refuted by saying that, according to the First Principle, the self-natured matters that are ultimately beyond words are existent. The Sutra says no exhaustion. The seventh is the conception that the substance of all Dharmas is truly existent. Now, it is refuted by saying that the self-nature of speech, creation, and image, due to the aspect of substance, and due to the aspect of cause, has nothing at all, saying that it is only cause and effect, not truly existent. The Sutra says no defilement. The eighth is the conception that all conditioned arising (referring to the interdependent relationship between things) and defilement (referring to afflictions and impurities), has defiled flowing in the causal stage, and has cessation in the resultant stage. Now, it is refuted by saying that, precisely because of such a defiled nature, there is no flowing nature, no cessation nature, because
俱是虛幻都無所有故。無流轉。無止息。經云自性無生 第九計云。一切諸法由無智邪執為因。初中后時。一切時皆是雜染。今破云。依此無智邪執為因。于彼離言諸有體事。初中后位一切分染。平等性言由真如理故。其染皆平等。經云數善無思 第十有計唯無漏智慧除諸惑。今破云。依于真如。無倒證入。無有分別。平等性故。能除雜染。言依緣真如。生無漏智。無分別故。能除諸惑。非唯依智也。經云作業無生。此皆法師云。遠法師云。謂於三世者。此第八地。以前七地為過去。當地名現在。余后二地名未來。此世初四。當配三世。其義云何。於過去有初二。謂無生無起。現在無相。未來無成。過去分為二。初地名生。二地至七地名起。言無生。謂無初地凈法生。無起者。無二地已去起。起即起化此二。謂除過去計。言無相者。執當八地。有無生法忍相。今除此執相。言無相也。即現在也。言無成者。謂無九地已去。乃至成佛菩提。有此成菩提執。今併除之。以舊論但有此四。無次三種。有後三種。總此十中。大判相從為四。初七名事無生。次一是自性無生。次一是數差無生。后一是作業無生。此皆如經勘之。
論云超過第七雜清凈住得入第八純清凈住者。以有漏心隔名雜。純無漏名純凈。此八地已上相續
【現代漢語翻譯】 現代漢語譯本： 都是虛幻的，什麼都沒有，所以沒有流轉，也沒有止息。《經》中說，自性本無生。 第九種計較說，一切諸法都是由於無智的邪見執著為因，無論在開始、中間還是最後，任何時候都是雜染的。現在破斥說，依靠這種無智的邪見執著為因，對於那些無法用語言表達的諸有體事，無論在開始、中間還是最後，一切都是分染的。平等性是指由於真如的道理，所以這些染污都是平等的。《經》中說，數善無思。 第十種計較認為只有無漏的智慧才能去除各種迷惑。現在破斥說，依靠真如，沒有顛倒地證入，沒有分別，因為是平等性，所以能夠去除雜染。說是依靠緣真如，產生無漏智，因為沒有分別，所以能夠去除各種迷惑，不是僅僅依靠智慧。《經》中說，作業無生。這些都是法師們說的。遠法師說，所謂的三世，是指第八地。以前的七地是過去，第八地是現在，其餘後面的二地是未來。這世的最初四種，應當配合三世，它的意義是什麼呢？在過去有最初的兩種，即無生和無起。現在是無相，未來是無成。過去分為兩種，初地名為生，二地到七地名為起。說無生，是指沒有初地的凈法生起。無起，是指沒有二地以後生起，起就是起化。這兩種，是去除過去的計較。說無相，是執著第八地有無生法忍相，現在去除這種執著相，所以說無相，也就是現在。說無成，是指沒有九地以後，乃至成佛菩提，有這種成菩提的執著，現在一併去除。因為舊論只有這四種，沒有中間的三種，有後面的三種。總共這十種，大致可以分為四類：最初七種名為事無生，其次一種是自性無生，其次一種是數差無生，最後一種是作業無生。這些都可以按照經典來考察。 論中說，超過第七雜清凈住，得以進入第八純清凈住，是因為有漏心間隔著，所以叫做雜。純無漏叫做純凈。這第八地以上是相續的。
【English Translation】 English version: All are illusory and without any substance, hence there is no transmigration and no cessation. The Sutra says, 'Self-nature is without origination.' The ninth calculation states that all dharmas arise from ignorance and wrong attachments as their cause. Whether in the beginning, middle, or end, at all times they are impure. Now, we refute this by saying that relying on this ignorance and wrong attachments as the cause, for those entities that are beyond words, whether in the beginning, middle, or end, all are partially defiled. Equality refers to the fact that due to the principle of Suchness (真如, Zhenru), all defilements are equal. The Sutra says, 'Numerous virtues without thought.' The tenth calculation believes that only undefiled wisdom can remove all delusions. Now, we refute this by saying that relying on Suchness, entering without inversion, and without discrimination, because of equality, one can remove impurities. It is said that relying on the condition of Suchness, undefiled wisdom arises, and because there is no discrimination, it can remove all delusions. It is not solely reliant on wisdom. The Sutra says, 'Action is without origination.' These are all said by Dharma masters. Dharma Master Yuan said that the so-called three times refer to the eighth Bhumi (地, Di). The previous seven Bhumis are the past, the eighth Bhumi is the present, and the remaining two Bhumis are the future. The first four of this world should be matched with the three times. What is its meaning? In the past, there are the first two, namely, without origination and without arising. The present is without characteristics, and the future is without accomplishment. The past is divided into two: the first Bhumi is called origination, and the second to seventh Bhumis are called arising. 'Without origination' means that there is no pure dharma arising in the first Bhumi. 'Without arising' means that there is no arising from the second Bhumi onwards; arising is transformation. These two are to remove the calculations of the past. 'Without characteristics' means clinging to the characteristic of the forbearance of the dharma of non-origination in the eighth Bhumi. Now, removing this clinging to characteristics is called 'without characteristics,' which is the present. 'Without accomplishment' means that there is no accomplishment of Buddhahood (菩提, Puti) from the ninth Bhumi onwards, and there is clinging to this accomplishment of Buddhahood, which is now removed altogether. Because the old treatise only has these four, without the three in the middle, and with the three at the end. In total, these ten can be roughly divided into four categories: the first seven are called non-origination of events, the next one is non-origination of self-nature, the next one is non-origination of numerical difference, and the last one is non-origination of action. These can all be examined according to the scriptures. The treatise says that surpassing the seventh impure-pure dwelling and entering the eighth pure dwelling is because the defiled mind is separated, so it is called impure. Pure undefiled is called pure. This eighth Bhumi and above are continuous.
家釋。七地有功用故名雜。八地無故名純。言隔不隔。此八地已去有漏心間起家義。
論云住此住中於無生忍證得第一最極清凈忍者。初地亦得無生忍。此二何別。義曰如顯揚第六。無生忍有三種。所執性名本來無生忍。依他名自然無生忍。圓成實名苦垢無生忍。其初地證斷二分別執故。名得本來無生忍。八地已去真俗雙行。得自然苦垢二無生忍。又八地已去證一味純。觀真如故。名得苦垢無生以前。證得余無生忍。又以前得分段無生忍。八地已去證變易無生忍。又初地等不入惡道無生忍。八地已去非有漏心間生無生忍。
論云此如實智始從勝解行住。乃至加行有功用無相住未極清凈今此住中已極清凈者。何故不論四尋思。尋思是因。非無生忍以是唯有漏故。如實智通無漏。是此八地無生忍體故。前二文重解無生忍智。此復云何。謂諸菩薩由四尋思。於一切法。正尋思已。若時護得四如實智。故知此智即是忍體。有尋思已之言。故知尋思不在八地以去。以無有漏心故。以前皆有有漏心故。其後得智。但相似作義。無妨其實作。尋思唯有漏意。欲引生無漏如實智。無漏智既攝法。即是如實。何故更作尋思觀。引生如實智。假設作時。立是相似。非真作之。
論云即於法門流中蒙諸如來覺悟勸道授與無
【現代漢語翻譯】 現代漢語譯本：家釋：七地因為有功用而被稱為『雜』（雜染）。八地因為沒有功用而被稱為『純』（清凈）。說『隔』與『不隔』，是指八地以後，有漏心不再間斷地生起家義（新的煩惱）。
論中說，『安住於此住中，于無生忍證得第一最極清凈』，那麼初地也證得無生忍，這兩者有什麼區別呢？義釋中說，如《顯揚》第六卷所說，無生忍有三種：所執性名為本來無生忍，依他起性名為自然無生忍，圓成實性名為苦垢無生忍。初地證斷二種分別執著，所以稱為得到本來無生忍。八地以後，真俗雙行，得到自然無生忍和苦垢無生忍。又因為八地以後證得一味純凈，觀真如的緣故，稱為得到苦垢無生忍。以前證得其餘的無生忍。又以前證得分段無生忍，八地以後證得變易無生忍。又初地等證得不入惡道的無生忍，八地以後證得非有漏心間斷生起的無生忍。
論中說，『此如實智，開始於勝解行住，乃至加行有功用無相住，尚未極清凈，如今在此住中已經極清凈』。為什麼不論四尋思呢？因為尋思是因，不是無生忍，因為尋思唯有有漏。如實智通於無漏，是此八地無生忍的本體。前面兩段文字重複解釋無生忍智，這是為什麼呢？因為諸菩薩通過四尋思，對於一切法，正確地尋思之後，如果能夠獲得四如實智，所以知道此智就是忍的本體。因為有『尋思已』的說法，所以知道尋思不在八地以後，因為沒有有漏心。以前都有有漏心。其後得智，只是相似地作用，不妨礙其實際作用。尋思唯有有漏的意，想要引生無漏的如實智。無漏智既然已經攝持了法，就是如實，為什麼還要再作尋思觀，來引生如實智呢？假設作用的時候，立為相似，不是真的作用。
論中說，『即於法門流中，蒙諸如來覺悟勸道，授與無』
【English Translation】 English version: Explanation of 'Home': The seventh Bhumi (stage of Bodhisattva path) is called 'mixed' (contaminated) because it has function. The eighth Bhumi is called 'pure' (uncontaminated) because it has no function. Speaking of 'separated' and 'not separated', it means that after the eighth Bhumi, the defiled mind no longer arises intermittently, creating new afflictions.
The treatise says, 'Dwelling in this dwelling, one attains the first and most supremely pure forbearance of non-origination.' The first Bhumi also attains the forbearance of non-origination. What is the difference between these two? The commentary says, as in the sixth volume of the Xianyang (Comprehensive Exposition of the Meaning), there are three types of forbearance of non-origination: the nature of what is grasped is called originally non-origination forbearance; the dependent nature is called naturally non-origination forbearance; and the perfectly established nature is called suffering-defilement non-origination forbearance. The first Bhumi realizes the severance of the two kinds of conceptual attachments, so it is called attaining the originally non-origination forbearance. After the eighth Bhumi, the true and conventional go together, attaining the naturally non-origination forbearance and the suffering-defilement non-origination forbearance. Also, because after the eighth Bhumi, one realizes the pure single taste, contemplating Suchness (Tathata), it is called attaining the suffering-defilement non-origination forbearance. Before this, one attains the remaining non-origination forbearance. Also, before this, one attains the segmented non-origination forbearance; after the eighth Bhumi, one attains the transformational non-origination forbearance. Also, the first Bhumi, etc., attain the non-origination forbearance of not entering evil paths; after the eighth Bhumi, one attains the non-origination forbearance that is not intermittently produced by defiled minds.
The treatise says, 'This wisdom of suchness begins from the stage of understanding and practice, and even the stage of application has functional non-appearance dwelling, which is not yet extremely pure; now in this dwelling, it is already extremely pure.' Why is the fourfold investigation (catuh-paryesana) not discussed? Because investigation is a cause, not the forbearance of non-origination, because investigation is only defiled. The wisdom of suchness pervades the undefiled, and is the substance of the non-origination forbearance of this eighth Bhumi. The previous two passages repeatedly explain the wisdom of non-origination forbearance. Why is this? Because the Bodhisattvas, through the fourfold investigation, after correctly investigating all dharmas, if they can obtain the four wisdoms of suchness, then they know that this wisdom is the substance of forbearance. Because there is the statement 'after investigation', it is known that investigation is not after the eighth Bhumi, because there is no defiled mind. Before this, there are all defiled minds. The subsequent attained wisdom only functions similarly, without hindering its actual function. Investigation only has the defiled intention of wanting to bring forth the undefiled wisdom of suchness. Since the undefiled wisdom has already encompassed the dharma, it is suchness, so why is it necessary to further perform investigation contemplation to bring forth the wisdom of suchness? When functioning hypothetically, it is established as similar, not truly functioning.
The treatise says, 'Immediately within the stream of the Dharma-gate, receiving the enlightenment and exhortation of all the Tathagatas, bestowed with no'
量引發門智慧神通事業者。於此地中。十方諸佛行大勸。勸是菩薩。如經廣說 問曰此住菩薩無功用。何假須勸。義曰已得無相故。名多入無相不樂進修。諸佛七勸令起無相觀。起無相觀已。自然如異熟任運勝進。不待加行。
論云如是蒙佛覺悟勸道引發無量分身妙智者。即引發令生五分法身也。
第九地。論云謂諸菩薩于甚深住不生喜足復于增上智殊勝性愛樂趣入者。前八地除四災中第二除斷。于上清凈住精勤思慕。何故此地上。有于智殊勝性。愛樂趣入。義曰前有所希求。是染法執。七地起之。八地斷之。今此地無漏觀中。愛樂智殊勝。樂無礙解。非染執故。不同前災也。
論云是諸菩薩于諸法中起加行慧為他說一切種法者。何故八地已上名無加行。此地有起加行智之言。義曰前七地中。于上解脫。須勤加功行方乃趣得。名加行。于佛地中。欲為有情說法。任運而說。非加行。今此住見趣入上解脫故。無加行智。任運如異熟增勝。然欲為有情說法時。不能如佛任運說。須作意起說。即無漏觀中。起作說法。名起加行智。故不同前。
論云當知此中說法所化。謂於一切近稠林行。如此雜染。如此清凈。由此雜染。由此清凈。若所雜染。若所清凈。若非一向。若是一向。若通二種。如是一切
【現代漢語翻譯】 現代漢語譯本：能引發無量智慧神通事業的菩薩。在此地（指第九地）中，十方諸佛會進行大的勸導，勸導這些菩薩，如經中所廣說。問：此地（指第九地）的菩薩已經沒有功用了，為何還需要勸導？答：因為已經證得無相，所以名為多入無相，不樂於繼續進修。諸佛通過七種勸導，令其生起無相觀。生起無相觀之後，自然如異熟果一般任運勝進，不需要再額外努力。
論中說：像這樣蒙佛覺悟，通過勸導引發無量分身妙智的人，就是引發令其生起五分法身。
第九地。論中說：所謂的第九地，是指諸菩薩對於甚深之法安住而不生喜足，並且對於增上智慧殊勝的樂趣而深入。前八地去除四種災難中的第二種，即斷除對於上清凈之法的精勤思慕。為什麼此地（第九地）上，會有對於智慧殊勝的樂趣而深入呢？答：因為之前有所希求，那是染污之法的執著，在第七地生起，第八地斷除。現在此地（第九地）在無漏觀中，喜愛智慧的殊勝，喜愛無礙解，不是染污的執著，所以不同於之前的災難。
論中說：這些菩薩在諸法中生起加行慧，為他人說一切種法。為什麼第八地以上被稱為無加行，而此地（第九地）卻有生起加行智的說法？答：因為前七地中，對於上解脫，需要勤加功行才能趣入證得，所以名為加行。在佛地中，想要為有情說法，是任運而說，不是加行。現在此地（第九地）見到趣入上解脫，所以是無加行智，任運如異熟果一般增勝。然而想要為有情說法時，不能像佛一樣任運而說，需要作意而起說，即在無漏觀中，生起作意說法，名為生起加行智，所以不同於之前。
論中說：應當知道，在此地（第九地）說法所教化的人，是指對於一切接近稠林的行為，如此雜染，如此清凈，由此雜染，由此清凈，若是所雜染，若是所清凈，若非一向，若是一向，若通二種，如是一切。
【English Translation】 English version: Those who initiate wisdom, spiritual powers, and activities that give rise to immeasurable qualities. In this place (referring to the Ninth Ground), all the Buddhas of the ten directions offer great encouragement, encouraging these Bodhisattvas, as extensively explained in the scriptures. Question: Since the Bodhisattvas abiding in this ground (Ninth Ground) have no more effort to exert, why is encouragement needed? Answer: Because they have already attained non-form (無相, Wúxiàng), they are called those who have deeply entered non-form and are not fond of further cultivation. The Buddhas, through seven encouragements, cause them to arise with non-form contemplation. Having arisen with non-form contemplation, they naturally advance like the ripening of karma, without the need for additional effort.
The treatise says: Those who are awakened by the Buddhas and encouraged to initiate immeasurable emanations of wondrous wisdom, are those who initiate and cause the arising of the fivefold Dharma body.
The Ninth Ground. The treatise says: The so-called Ninth Ground refers to Bodhisattvas who, abiding in profound Dharma, do not generate satisfaction and deeply enter the supreme delight of increasing wisdom. The previous eight grounds removed the second of the four calamities, namely, the cessation of diligent longing for the pure Dharma above. Why, on this ground (Ninth Ground), is there a deep entry into the supreme delight of wisdom? Answer: Because previously there was something sought, which was the attachment to defiled Dharma, arising in the seventh ground and being severed in the eighth ground. Now, in this ground (Ninth Ground), in the uncontaminated contemplation, there is a love for the supremacy of wisdom and a love for unobstructed liberation, which is not a defiled attachment, so it is different from the previous calamities.
The treatise says: These Bodhisattvas generate effort-applying wisdom in all Dharmas and speak all kinds of Dharma for others. Why are the eighth ground and above called without effort-application, while this ground (Ninth Ground) has the saying of generating effort-applying wisdom? Answer: Because in the previous seven grounds, for the sake of superior liberation, diligent effort and practice are needed to attain it, so it is called effort-application. In the Buddha ground, wanting to speak Dharma for sentient beings is done spontaneously, not through effort-application. Now, this ground (Ninth Ground) sees the entry into superior liberation, so it is wisdom without effort-application, spontaneously increasing like the ripening of karma. However, when wanting to speak Dharma for sentient beings, one cannot speak spontaneously like the Buddhas, but needs to intentionally arise and speak, that is, in the uncontaminated contemplation, generating intentional speech, which is called generating effort-applying wisdom, so it is different from before.
The treatise says: It should be known that those who are taught by the Dharma spoken in this ground (Ninth Ground) refer to all actions that are close to dense forests, such as defilement, such as purity, from this defilement, from this purity, whether defiled, whether pure, whether not one-sided, whether one-sided, whether encompassing both, all such things.
皆如實知者。且如顯揚第八。心心法等配之。以有經文須勘。
論云如是菩薩于說法方便善巧于說所作方便善巧者。說法威儀。名于說善巧。稱機宜說名于說所作。又所詮合理。名于說善巧。稱機益物。名于說所作。
第十地。論云得一切佛相稱妙座身諸眷屬者身得妙座。謂十河沙諸佛世界量。諸小菩薩。坐華座。四邊圍繞。名眷屬。
論云一切行相一切智智灌灑其頂者。謂以法水灌灑其頭。名一切行相。此乃一切智。智之所作也。一一勘經。大有配判文。
論云又此菩薩自如大云未現等覺無上菩提若現等覺無上菩提者。第十地有三心。一入。二位。三滿。此滿心中。名等覺菩薩。如來名妙覺。其入住不名等覺。若在入住二心。名未現等覺。若在滿心。名已現等覺。又等覺是佛。未必是等覺菩薩。言此菩薩在當地。未成等覺。亦能化生。如雲雨說法。若成等覺佛已。亦能化生。雨雲說法。言與佛相似。如等覺菩薩。名等覺。
論云彼經第三無數大劫。乃至證得最上成滿菩薩住者。何故此不言證得如來。答曰此三劫皆在因故。不言證佛。佛三劫外故。又前明二劫文中。皆有次第之言。乃云證得極喜住等。今此第三。無次第之言。故不言如來地。但守自位。
論云若正修行最上上品
【現代漢語翻譯】 現代漢語譯本： 皆如實知者。且如《顯揚聖教論》（Xianyang Shengjiao Lun）第八，心心法等配之，以有經文須勘。
論云：『如是菩薩于說法方便善巧，于說所作方便善巧者。』說法威儀，名于說善巧。稱機宜說，名于說所作。又所詮合理，名于說善巧。稱機益物，名于說所作。
第十地。論云：『得一切佛相稱妙座身諸眷屬者。』身得妙座，謂十河沙諸佛世界量。諸小菩薩，坐華座，四邊圍繞，名眷屬。
論云：『一切行相一切智智灌灑其頂者。』謂以法水灌灑其頭，名一切行相。此乃一切智，智之所作也。一一勘經，大有配判文。
論云：『又此菩薩自如大云未現等覺無上菩提，若現等覺無上菩提者。』第十地有三心。一入，二位，三滿。此滿心中，名等覺菩薩。如來名妙覺。其入住不名等覺。若在入住二心，名未現等覺。若在滿心，名已現等覺。又等覺是佛，未必是等覺菩薩。言此菩薩在當地，未成等覺，亦能化生，如雲雨說法。若成等覺佛已，亦能化生，雨雲說法。言與佛相似，如等覺菩薩，名等覺。
論云：『彼經第三無數大劫，乃至證得最上成滿菩薩住者。』何故此不言證得如來？答曰：此三劫皆在因故，不言證佛。佛三劫外故。又前明二劫文中，皆有次第之言，乃云證得極喜住等。今此第三，無次第之言，故不言如來地，但守自位。
論云：『若正修行最上上品』
【English Translation】 English version: Those who know everything as it truly is. For example, in the eighth chapter of the Xianyang Shengjiao Lun (Treatise on Manifesting the Holy Teaching), the mental and mental functions are matched, because there are sutra passages that need to be examined.
The treatise says: 'Thus, the Bodhisattva is skillful in the means of expounding the Dharma, and skillful in the means of what is done in expounding.' The dignified manner of expounding the Dharma is called skillfulness in expounding. Speaking appropriately to the occasion is called what is done in expounding. Furthermore, the rationality of what is explained is called skillfulness in expounding. Benefiting beings according to their capacity is called what is done in expounding.
The Tenth Ground. The treatise says: 'Obtaining the wonderful seat body and retinue that are fitting for all Buddhas.' The body obtains a wonderful seat, which is said to be the measure of ten Ganges river sands of Buddha worlds. The lesser Bodhisattvas sit on lotus seats, surrounded on all sides, which is called the retinue.
The treatise says: 'The sprinkling of the crown of the head with all aspects of all-knowing wisdom.' This means sprinkling the head with the water of Dharma, which is called all aspects. This is what is done by all-knowing wisdom.
The treatise says: 'Moreover, this Bodhisattva is like a great cloud that has not yet manifested Equal Enlightenment and Supreme Bodhi; if Equal Enlightenment and Supreme Bodhi are manifested.' The Tenth Ground has three minds: entering, abiding, and fulfilling. In this fulfilling mind, one is called an Equal Enlightenment Bodhisattva. The Tathagata is called Wonderful Enlightenment. The entering and abiding are not called Equal Enlightenment. If one is in the entering or abiding mind, it is called not yet manifesting Equal Enlightenment. If one is in the fulfilling mind, it is called already manifesting Equal Enlightenment. Furthermore, Equal Enlightenment is a Buddha, but not necessarily an Equal Enlightenment Bodhisattva. It is said that this Bodhisattva, in that ground, even if not yet having attained Equal Enlightenment, can still manifest transformations, like clouds raining down Dharma. If one has already attained Equal Enlightenment and Buddhahood, one can also manifest transformations, raining down clouds of Dharma. It is said to be similar to a Buddha, like an Equal Enlightenment Bodhisattva, called Equal Enlightenment.
The treatise says: 'In that sutra, in the third countless great kalpas, until one attains the most supreme and complete Bodhisattva abode.' Why does it not say attaining the Tathagata here? The answer is: these three kalpas are all in the cause, so it does not say attaining Buddhahood. Buddhahood is beyond the three kalpas. Furthermore, in the previous explanation of the two kalpas, there is always the word 'gradual,' saying 'attaining the Joyful Abode,' etc. Now, in this third, there is no word of 'gradual,' so it does not say the Tathagata Ground, but only maintains its own position.
The treatise says: 'If one correctly cultivates the most supreme and highest quality'
勇猛精進或有能轉眾多中劫或有。乃至轉多大劫者。此唯論初劫菩薩。地前有超故。何以得知者。即次前解三劫中。初劫此就恒常勇猛精進。非不勇猛。故知初劫有不勇猛。故得說超。又前解第二劫云。此即決定。以是菩薩得清凈意樂。決定勇猛精進故。故知二劫以去。無不勇猛。不可說超一切時。恒精進也。故起煩惱但為利生。
論云又由如是所說十二諸菩薩住經三無數大劫時量能永斷一切煩惱障品所有粗重及斷一切所知障品所有粗重等。乃至如其次第修斷資糧者。此中煩惱所知二障。初地斷分別現行種子。並斷其修道煩惱。以得見道時。煩惱上中二品伏不行。唯有下品在。至第八地。又伏此下品現行。畢竟不生故。
論云第八地畢竟斷非是斷種也。在金剛心。斷彼三品種子。其所知障。第七識。十地中入觀出觀。或起不起。在金剛心。方並斷種。其餘諸地。不能伏現行亦不斷種。其第六中所知障。隨地並種。斷如初地。亦起二地障現行。至第八地時。非但斷此地障種子。亦伏九地十地現行。畢竟不生。非斷彼種。其八地上有漏心間者。間生有漏善心。非起如是障也。是此一段文意。自余別別釋之。
論云謂于極喜住中一切惡趣諸煩惱品。乃至皆悉永斷一切上中諸煩惱品皆不現行者。法師云。但
【現代漢語翻譯】 現代漢語譯本：勇猛精進的菩薩，或許能夠超越許多中劫，甚至超越許多大劫。這僅僅是針對初劫的菩薩而言，因為在登地之前存在超越的可能性。如何得知呢？就是根據前面解釋的三劫中，初劫是指恒常勇猛精進，並非沒有不勇猛的時候。因此可知初劫存在不勇猛的情況，所以才能說超越。另外，前面解釋第二劫時說，『這即是決定』，因為這位菩薩獲得了清凈的意樂，決定勇猛精進。因此可知二劫之後，沒有不勇猛的情況，不可說超越。一切時都恒常精進。所以即使生起煩惱，也是爲了利益眾生。
《瑜伽師地論》中說：『又由於如是所說的十二諸菩薩住經三無數大劫時量，能夠永遠斷除一切煩惱障品的粗重，及斷除一切所知障品的粗重等，乃至如其次第修斷資糧。』這裡所說的煩惱障和所知障，初地斷除分別現行的種子，並斷除修道中的煩惱。因為在獲得見道時，煩惱的上品和中品被伏住不再現行，只有下品還在。到了第八地，又伏住此下品的現行，畢竟不再生起。
《瑜伽師地論》中說：『第八地畢竟斷，不是斷除種子。』在金剛心（Vajra heart，比喻堅固不壞的菩提心）時，斷除那三種種子。至於所知障，第七識（末那識，Manas-vijnana）在十地中入觀出觀，或者生起或者不生起，在金剛心時，才一併斷除種子。其餘諸地，不能伏住現行，也不能斷除種子。至於第六識（意識，Mano-vijnana）中的所知障，隨地並種子斷除，如同初地。也生起二地的障礙現行，到了第八地時，非但斷除此地障礙的種子，也伏住九地十地的現行，畢竟不再生起，但不是斷除那些種子。至於八地以上的有漏心之間，間或生起有漏的善心，並非生起這樣的障礙。』這是這一段文字的含義，其餘部分分別解釋。
《瑜伽師地論》中說：『在於極喜地（Pramudita，菩薩十地之第一地）中，一切惡趣的諸煩惱品，乃至都全部永遠斷除，一切上品中品的諸煩惱品都不再現行。』法師說，但是...
【English Translation】 English version: A Bodhisattva who is courageous and diligent may be able to transcend many intermediate kalpas (middle length of time in cosmic scale), or even many great kalpas (long length of time in cosmic scale). This only applies to Bodhisattvas in the initial kalpa, because there is transcendence before reaching the bhumi (stage of enlightenment). How do we know this? It is based on the previous explanation of the three kalpas, where the initial kalpa refers to constant courage and diligence, not the absence of diligence. Therefore, it is known that there are instances of non-diligence in the initial kalpa, which allows for the possibility of transcendence. Furthermore, the previous explanation of the second kalpa states, 'This is definite,' because this Bodhisattva has attained pure intention and is determined to be courageous and diligent. Therefore, it is known that after the second kalpa, there is no non-diligence, and transcendence cannot be spoken of. At all times, there is constant diligence. Therefore, even if afflictions arise, it is for the benefit of sentient beings.
The Yogacarabhumi-sastra states: 'Furthermore, due to the aforementioned twelve Bodhisattvas dwelling through the time span of three countless great kalpas, they are able to permanently sever all the coarseness of the afflictive obscurations, and sever all the coarseness of the cognitive obscurations, etc., and cultivate and abandon the accumulations of merit in due order.' Here, the afflictive obscurations (Klesha-avarana) and cognitive obscurations (Jnana-avarana), in the first bhumi (stage), sever the seeds of conceptual manifestation and sever the afflictions of the path of cultivation. Because upon attaining the path of seeing, the superior and intermediate categories of afflictions are suppressed and no longer manifest, only the inferior category remains. By the eighth bhumi, this inferior category of manifestation is also suppressed, and it no longer arises.
The Yogacarabhumi-sastra states: 'The complete severance in the eighth bhumi is not the severance of the seeds.' At the Vajra heart (Vajra heart, metaphor for the indestructible Bodhi mind), those three types of seeds are severed. As for the cognitive obscurations, the seventh consciousness (Manas-vijnana) in the ten bhumis, whether entering or exiting contemplation, whether arising or not arising, only at the Vajra heart are the seeds severed together. In the other bhumis, the manifestation cannot be suppressed, nor can the seeds be severed. As for the cognitive obscurations in the sixth consciousness (Mano-vijnana), the seeds are severed along with the bhumi, like the first bhumi. The manifestation of the obstacles of the second bhumi also arises, and by the eighth bhumi, not only are the seeds of the obstacles of this bhumi severed, but the manifestation of the ninth and tenth bhumis are also suppressed, and they no longer arise, but those seeds are not severed. As for the intervals of defiled mind above the eighth bhumi, defiled wholesome thoughts occasionally arise, but not such obstacles.' This is the meaning of this passage; the remaining parts are explained separately.
The Yogacarabhumi-sastra states: 'In the Pramudita (Pramudita, the first of the ten Bodhisattva bhumis), all the afflictive categories of the evil destinies, up to and including all the superior and intermediate categories of afflictions, are completely and permanently severed and no longer manifest.' The Dharma Master says, but...
是能感之業惑。皆見道時斷。若爾云何俱生分別二惑別也。義曰今言斷惡趣煩惱者。感惡趣是煩惱。多是分別。今言斷者。斷諸分別俱生為論。以不善業招故。不同人天。非是多分俱生之惑。上中下不行者。是修道惑。如前說。第七地中言一切煩惱不現前者。此伏下品現行。亦如前說。
論云所知障品粗重有三在皮在膚在肉者。何故煩惱障。不言在皮等。義曰煩惱有品。以三品言之。今此障不然。故以在皮等言也。
論云所餘諸住修斷資糧者。所智障地地斷。何故今言資糧耶。義曰如前已說。雖斷自地。由起后地諸惑。此三處斷之。並后地自地。永不行故。不同餘地。不言資糧也。
論解八法攝大乘。在此十三住攝中雲。謂于第一第二住中。于菩薩藏。生信勝解聽受思惟者。此二住中。任攝初五法。於此五中。于菩薩藏之一句。攝初三法。生信勝解聽受。第四思惟。第五第四聞慧第五思慧。論實以後諸地非無此五據。謂上用增時分齊語。
論云第三住中得勝意樂趣向前行勝修行相者。即攝第六法一分。以初地中得無相。趣向無相之前行。故得一分。
論云于餘一切。乃至有加行有功用無相住中得修廣大者。此攝第六一分。共初地通攝第六無相修。此皆修習無相。修如此廣大。非如初地
【現代漢語翻譯】 現代漢語譯本：是能夠感得惡趣果報的業和煩惱，都在見道時斷除。如果這樣，為什麼俱生煩惱和分別煩惱要區分開來呢？解釋說：現在所說的斷除惡趣煩惱，是指能夠感得惡趣果報的煩惱，這些煩惱大多是分別煩惱。現在所說的斷除，是以斷除各種分別煩惱和俱生煩惱為討論對象，因為這些煩惱會招感不善的業報，所以不同於人天道的煩惱。並非是大部分的俱生煩惱。上中下不行，指的是修道位所斷的煩惱，如前面所說。第七地中說一切煩惱都不再現前，指的是伏斷下品現行煩惱，也如前面所說。 論中說，所知障的品類粗重，有在皮、在膚、在肉三種情況。為什麼煩惱障不這樣說呢？解釋說：煩惱障有品類，可以用上中下三品來區分。而所知障不是這樣，所以用在皮等來形容。 論中說，其餘各地的修斷資糧。所知障是按地來斷除的，為什麼現在說是資糧呢？解釋說：如前面已經說過，雖然斷除了自地的煩惱，但由於生起后地的各種煩惱，所以在這三個地方斷除。連同后地和自地的煩惱，永遠不再生起，所以不同於其他地，不說資糧。 論中解釋八法攝大乘，在十三住攝中說：在第一第二住中，對於菩薩藏，生起信心、殊勝理解、聽聞、接受、思考。這兩住中，總共包含前五法。在這五法中，對於菩薩藏這一句，包含前三法，生起信心、殊勝理解、聽聞。第四是思考，第五是聞慧，第五是思慧。論中實際上說，後面的各住並非沒有這五法，只是說在上位的功用更加增勝，這是從程度上的差別來說的。 論中說，在第三住中，得到殊勝的意樂，趣向于向前行，殊勝的修行相。這包含第六法的一部分，因為在初地中得到無相，趣向于無相的前行，所以得到一部分。 論中說，在其餘一切，乃至有加行、有功用、無相住中，得到廣大的修習。這包含第六法的一部分，共同與初地包含第六無相修。這些都是修習無相，修習如此廣大，不像初地那樣。
【English Translation】 English version: The karma and afflictions that can cause rebirth in the lower realms are all severed at the time of the Path of Seeing (見道 shí). If so, why are the co-emergent (俱生 jùshēng) and conceptual (分別 fēnbié) afflictions distinguished? The explanation is: What is now said about severing the afflictions of the lower realms refers to the afflictions that can cause rebirth in the lower realms, and these afflictions are mostly conceptual. What is now said about severing is discussed in terms of severing various conceptual and co-emergent afflictions, because these afflictions cause unwholesome karma, so they are different from the afflictions of the human and heavenly realms. It is not the majority of co-emergent afflictions. 'Upper, middle, and lower do not function' refers to the afflictions severed in the Path of Cultivation (修道 xiūdào), as mentioned earlier. In the seventh ground, it is said that all afflictions no longer manifest, which refers to subduing the lower-grade manifest afflictions, as also mentioned earlier. The treatise says that the obscurations of knowledge (所知障 suǒzhīzhàng) have three categories of coarseness: 'on the skin, on the flesh, and in the bone.' Why are the obscurations of affliction (煩惱障 fánnǎo zhàng) not described in this way? The explanation is: The obscurations of affliction have categories, which can be distinguished by the three grades of upper, middle, and lower. The obscurations of knowledge are not like this, so they are described as 'on the skin,' etc. The treatise says, 'The remaining accumulations for cultivation and severance in each ground.' The obscurations of knowledge are severed according to each ground. Why is it now said to be 'accumulations'? The explanation is: As mentioned earlier, although the afflictions of one's own ground are severed, because various afflictions of the subsequent grounds arise, they are severed in these three places. Together with the afflictions of the subsequent ground and one's own ground, they never arise again, so it is different from other grounds, and it is not called 'accumulations'. The treatise explains the 'Great Vehicle Gathered in Eight Topics' (八法攝大乘 bāfǎ shè dàchéng). In the section on the 'Thirteen Abodes' (十三住 shísān zhù), it says: 'In the first and second abodes, one generates faith, superior understanding, listening, acceptance, and contemplation regarding the Bodhisattva-pitaka (菩薩藏 púsà zàng).' These two abodes encompass the first five topics. Among these five topics, the phrase 'regarding the Bodhisattva-pitaka' encompasses the first three topics: generating faith, superior understanding, and listening. The fourth is contemplation, the fifth is the wisdom of hearing, and the fifth is the wisdom of thinking. The treatise actually says that the later grounds are not without these five topics, but that the function of the higher grounds is more enhanced, which is a difference in degree. The treatise says, 'In the third abode, one obtains superior intention, progresses towards the forward movement, and has superior characteristics of practice.' This encompasses a portion of the sixth topic, because in the first ground, one obtains non-appearance (無相 wúxiàng) and progresses towards the preliminary practices of non-appearance, so one obtains a portion. The treatise says, 'In all the remaining abodes, up to the abode of non-appearance with effort and function, one obtains vast cultivation.' This encompasses a portion of the sixth topic, and together with the first ground, it encompasses the sixth non-appearance cultivation. These are all cultivating non-appearance, and the cultivation is so vast, unlike that of the first ground.
初得名前行修。
論云于上三種凈行所攝菩薩住中修果成滿者。此攝第七法。言修成滿者。
論云如來住中當知獲得究竟出離者。攝第八法修成滿也。廣勘功德品。
論解以聲聞十二住。類菩薩住中。如諸聲聞已得證凈聖所愛戒為盡上漏增上戒學住菩薩第四住亦爾者。此中聲聞。非得初果位時。如菩薩第四住。菩薩第四住。在第二地。離初地故。今準聲聞。在初果進趣心中為論故。與菩薩相似。又住果時。亦得類菩薩。以戒得初果。亦有故。何故要以菩薩屬初地時。名第四住。前解為勝。共所待故。其下心學慧學。準此在進趣心。應知。
論云如諸聲聞善觀察所知無相三摩地加行住菩薩第九住亦爾者。三空無色。觀心微細。名無相三摩地。即第四禪心。趣向三空故。是三空無相之加行道故。似菩薩第九住。第十成滿無相住。準在三空。如理可解。
論云如諸聲聞。從此出已。入解脫處住。菩薩第十一住亦爾。即住非想八解脫九無間道。名解脫處。出前三空已。入此有頂解脫處住。名似菩薩第十一住。
論云如諸聲聞謂一切相似菩薩第十二住者。即在第九解脫道以去是也。
第三持究竟瑜伽處生品第一者
前明二持。此為第三。第一所學法。必起能學行。即第二持。
【現代漢語翻譯】 現代漢語譯本 初得名前行修。
論中說，在以上三種凈行所包含的菩薩住位中修習果位的圓滿，這是包含第七法。所說的修習圓滿是指：
論中說，如來住位中應當知道獲得究竟出離，這是包含第八法修習圓滿。詳細的解釋在《廣勘功德品》中。
論中解釋說，用聲聞的十二住位，來類比菩薩的住位。例如，諸位聲聞已經獲得證凈聖所愛的戒，作為盡上漏的增上戒學住，菩薩的第四住位也是如此。這裡所說的聲聞，不是指獲得初果位的時候，如同菩薩的第四住位。菩薩的第四住位，在第二地，因為離開了初地。現在比照聲聞，在初果進趣心中來討論，所以與菩薩相似。又在住果位的時候，也可以類比菩薩，因為以戒獲得初果也是有的。為什麼要說菩薩屬於初地的時候，名為第四住呢？之前的解釋更為殊勝，因為是共同所待的。其下心學慧學，依此準則，在進趣心中，應當知道。
論中說，如同諸位聲聞善於觀察所知無相三摩地加行住，菩薩的第九住位也是如此。三空無色，觀察心識微細，名為無相三摩地（無相三昧）。就是第四禪的心，趣向三空，是三空無相的加行道，所以類似菩薩的第九住位。第十成滿無相住，依此準則，在三空中，如理可以理解。
論中說，如同諸位聲聞，從此出離后，進入解脫處住，菩薩的第十一住位也是如此。就是住在非想八解脫九無間道，名為解脫處。出離前面的三空后，進入這有頂解脫處住，名為類似菩薩的第十一住位。
論中說，如同諸位聲聞，說一切相似，菩薩的第十二住位也是如此。就是在第九解脫道以後。
第三持究竟瑜伽處生品第一
前面說明了二持，這裡是第三持。第一所學法，必定生起能學行，就是第二持。
【English Translation】 English version Initial attainment of the name, preliminary practice.
The treatise states that among the abodes of Bodhisattvas encompassed by the above three pure practices, the fulfillment of the fruit through practice includes the seventh dharma. The term 'fulfillment through practice' refers to:
The treatise states that within the abode of the Tathagata, one should know the attainment of ultimate liberation, which encompasses the eighth dharma's fulfillment through practice. A detailed explanation can be found in the 'Extensive Examination of Merits' chapter.
The treatise explains that the twelve abodes of the Shravakas are used to draw parallels with the abodes of Bodhisattvas. For example, just as Shravakas have attained the pure, sacred, and beloved precepts, serving as the increased learning in precepts that exhausts the outflows, so too is the fourth abode of Bodhisattvas. Here, the Shravakas are not referring to the time of attaining the first fruit, as with the fourth abode of Bodhisattvas. The fourth abode of Bodhisattvas is in the second bhumi (stage), having departed from the first bhumi. Now, comparing it to the Shravakas, the discussion is based on the mind progressing towards the first fruit, hence the similarity to the Bodhisattvas. Furthermore, when abiding in the fruit, one can also draw parallels with the Bodhisattvas, as there are those who attain the first fruit through precepts. Why then is it said that the Bodhisattva belongs to the first bhumi when it is called the fourth abode? The previous explanation is more superior, as it is mutually dependent. The lower mind learning and wisdom learning should be understood in the same way, within the progressing mind.
The treatise states that just as Shravakas skillfully observe the samadhi (concentration) of no-form, which is the preliminary practice of what is known, so too is the ninth abode of Bodhisattvas. The three emptinesses and formlessness, observing the subtle mind, are called the samadhi of no-form (animitta-samadhi). This is the mind of the fourth dhyana (meditative absorption), directed towards the three emptinesses, hence it is the preliminary path of the three emptinesses and no-form, thus resembling the ninth abode of Bodhisattvas. The tenth abode, the fulfilled no-form abode, can be understood accordingly within the three emptinesses.
The treatise states that just as Shravakas, having emerged from this, enter and abide in the place of liberation, so too is the eleventh abode of Bodhisattvas. This refers to abiding in the realm of neither perception nor non-perception, the eight liberations, and the nine uninterrupted paths, which are called the place of liberation. Having emerged from the preceding three emptinesses, one enters and abides in this peak of existence, the place of liberation, which is said to resemble the eleventh abode of Bodhisattvas.
The treatise states that just as Shravakas say that everything is similar, so too is the twelfth abode of Bodhisattvas. This is after the ninth path of liberation.
The first chapter on the third holding, the place of ultimate yoga practice.
The previous section explained the two holdings; this is the third. The first, the dharma to be learned, inevitably gives rise to the practice of learning, which is the second holding.
既學行已便有果利故。次辨菩薩受生果。是因求所遂。故言究竟瑜伽處。此持有五品攝生。為初故言第一。
論解增上生中。云謂最初住作轉輪等者。謂初住作一天下王。二住四天下。乃至第八為小千界主。第九為二千世界主。第十菩薩。生摩醯首羅天。即凈土其實在下二界間。以無漏業生故。名色究竟上。此據未得法界受用身論。
論解最後生中。法師云。有經云。佛告慈氏。汝婆羅門家生。我剎帝利家生。我是右脅而生。汝是頂上化生。我壽八十。汝年六萬歲等。此別有經。與彌勒經相違。勘問。
論云唯除凡地菩薩受生此取有智菩薩為五生者。二說。一云此取第二住也。十住以來菩薩。未入僧祇。不名有智故。二說唯取初地已去。名有智。義意初解為勝。以十住菩薩八相成道故。又增上生。唯言初地。故知簡余。生通余住。此有智取前解勝。
攝受品
既受勝生自利圓已。次有益物。故名受攝品論解云菩薩如是于諸有情。攝受無倒轉時。當知遭遇。略有十二種艱難事中。下有能治。此十二之善巧方便。初云十一句次第。各對一所治。第十一句。釋上第十一十二艱難之事。
論云或於其中應觀輕重如其所應而作方便者。即前第一可知 或於其中。應審簡擇補特伽羅。即第二
【現代漢語翻譯】 現代漢語譯本：因為學習和實踐已經有了成果，所以接下來辨析菩薩受生的果報。這是因為有所求而最終達成的結果，所以說是究竟瑜伽處。這裡持有五品來攝受眾生，因為是最初的，所以說是第一。
《瑜伽師地論》解釋增上生時說，『所謂最初住作轉輪等』，是指初住菩薩作一天下之王，二住菩薩作四天下之王，乃至第八住菩薩為小千世界之主，第九住菩薩為二千世界之主，第十住菩薩生於摩醯首羅天（Maheśvara，自在天）。實際上凈土在下二界之間，因為以無漏業而生，所以名為色究竟天。這是根據未得法界受用身而說的。
《瑜伽師地論》解釋最後生時，法師說：『有經中說，佛告訴慈氏（Maitreya，彌勒菩薩），你生於婆羅門家，我生於剎帝利家，我是從右脅而生，你是從頂上化生，我壽八十，你年六萬歲等。』這另有經文，與《彌勒經》相違背，需要勘問。
《瑜伽師地論》說，『唯除凡地菩薩受生』，這裡選取有智菩薩作為五生者。對此有兩種說法：一種說法是選取第二住菩薩。十住以來的菩薩，未入僧祇劫（asaṃkhyeya-kalpa，無數劫），不稱為有智菩薩。另一種說法是隻選取初地（prthag-jana-bhumi）以上的菩薩，才稱為有智菩薩。從義理上講，第一種解釋更為殊勝，因為十住菩薩有八相成道。而且增上生只說了初地，可知是簡別其餘的菩薩。受生通於其餘的住位。這裡選取有智菩薩，以前一種解釋為勝。
攝受品
既然已經接受了殊勝的受生，自身利益已經圓滿，接下來就是利益眾生，所以名為攝受品。《瑜伽師地論》解釋說，菩薩像這樣對於諸有情（satva，眾生）攝受無倒轉時，應當知道會遭遇略有十二種艱難之事，下面有能對治這十二種艱難之事的善巧方便。最初的十一句次第，各自對應一個所要對治的，第十一句解釋了上面的第十一、第十二種艱難之事。
《瑜伽師地論》說，『或者在其中應當觀察輕重，如其所應而作方便』，就是前面的第一點可以知道的。『或者在其中，應當審慎簡擇補特伽羅（pudgala，人），』就是第二點。
【English Translation】 English version: Because learning and practice have already yielded results, next we will distinguish the fruition of a Bodhisattva's rebirth. This is because of what is sought and ultimately achieved, so it is called the ultimate Yoga place. Here, holding the five qualities to gather sentient beings, because it is the first, it is called the first.
The Yogācārabhūmi-śāstra explains 'superior rebirth' by saying, 'What is meant by the initial dwelling creating a wheel-turner, etc.,' refers to the Bodhisattva of the first dwelling becoming the king of one continent, the Bodhisattva of the second dwelling becoming the king of four continents, and so on, until the Bodhisattva of the eighth dwelling is the master of a small thousand world system, the Bodhisattva of the ninth dwelling is the master of two thousand world systems, and the Bodhisattva of the tenth dwelling is born in the Maheśvara (自在天, Lord of Existence) heaven. In reality, the Pure Land is between the lower two realms, because it is born from non-outflow karma, so it is called the Akanistha (色究竟天, Peak of Form) heaven. This is based on the discussion of not yet obtaining the Dharma realm's enjoyment body.
The Yogācārabhūmi-śāstra explains the final rebirth, the Dharma master says: 'There are sutras that say, the Buddha told Maitreya (慈氏, the Benevolent One), you were born into a Brahmin family, I was born into a Kshatriya family, I was born from the right side, you were born by transformation from the top of the head, my life is eighty years, your age is sixty thousand years, etc.' This is another sutra, which contradicts the Maitreya Sutra, and needs to be investigated.
The Yogācārabhūmi-śāstra says, 'Except for Bodhisattvas in the ordinary stage who receive rebirth,' here we select Bodhisattvas with wisdom as the five rebirth recipients. There are two views on this: one view is that the second dwelling Bodhisattva is selected. Bodhisattvas from the ten dwellings onwards have not entered the asaṃkhyeya-kalpa (僧祇劫, countless eons), so they are not called Bodhisattvas with wisdom. The other view is that only Bodhisattvas from the first bhumi (初地, the first ground) onwards are called Bodhisattvas with wisdom. From the perspective of meaning, the first interpretation is more superior, because the Bodhisattvas of the ten dwellings have the eight aspects of accomplishing the path. Moreover, superior rebirth only mentions the first bhumi, so it is known that it distinguishes the remaining Bodhisattvas. Rebirth is common to the remaining dwellings. Here, selecting Bodhisattvas with wisdom, the former interpretation is superior.
The Chapter on Gathering
Since one has already received a superior rebirth and one's own benefit is complete, the next step is to benefit sentient beings, so it is called the Chapter on Gathering. The Yogācārabhūmi-śāstra explains that when a Bodhisattva thus gathers sentient beings (satva, 有情) without inversion, one should know that one will encounter roughly twelve kinds of difficult matters, and below there are skillful means to counteract these twelve difficult matters. The initial eleven sentences in order each correspond to one thing to be counteracted, and the eleventh sentence explains the eleventh and twelfth difficult matters above.
The Yogācārabhūmi-śāstra says, 'Or among them, one should observe the weight and lightness, and make expedient means as appropriate,' which is what can be known from the first point above. 'Or among them, one should carefully select the pudgala (補特伽羅, person),' which is the second point.
。由審簡擇前有情故。柔軟美語。自不起惱 或於其中。攀緣勇猛攝受因轉者。即第三。雖物堪少。運心攀緣。布令遍起。攝受因轉 若發正愿者。即第四。雖無力能。普為營事。俱發正愿。後有為時。普為營助 或於其中。制御其心。不令流散。即第五。諸受樂者多著放逸。攝心不散。能離流散或於其中安住其心者。即第六。無能利生安心。恭作后當果心猛利思擇者。即第七。起思擇心。可攝攝之。不可攝者舍之不生厭倦而自安忍者。即第八。可知或於其中而行放舍者。前釋第十意。於此物舍故。不應生取心。而取施與之。或此釋前第七。此生可舍。前猛利思擇。合擇第八 或於其中發勤精進熾然無懈者。次第卻釋前第九。可知。若以此前行放舍。卻釋前第七者。此即合解第九第十 或於其中善巧方便。釋前第十一對治。可知 而正修行者。釋前第十二。可知。或有釋。前對治如前配或於其中安住其心下。乃至而自安忍來。解前第六對治或於其中而行放舍。釋第七句對治。或於其中發勤精進熾然無懈者。釋第八第九第十三句。此中精進為一。熾然為二。無懈為三。如次為三或於其中善巧方便而正修行。合釋十一十二。如前釋可知。若依地持。此中能治有九句。不可依勘。
第四十九卷 地品第三
第
【現代漢語翻譯】 現代漢語譯本：因為審慎簡擇之前的有情眾生，所以使用柔軟美好的語言，自己不起嗔惱。或者在這些有情眾生中，攀緣勇猛地攝受因緣而轉變的，就是第三種情況。即使物資很少，也用心攀緣，普遍發起佈施，使攝受因緣得以轉變。如果發起正愿的，就是第四種情況。即使沒有能力，也普遍地為營辦事情，共同發起正愿，以後有機會作為時，普遍地為他們營助。或者在這些有情眾生中，制御自己的心，不讓它流散，就是第五種情況。那些享受快樂的人大多貪著放逸，攝持心念不使散亂，能夠遠離流散。或者在這些有情眾生中安住自己的心，就是第六種情況。沒有能力利益眾生，但能安心，恭敬地思考以後應當如何作為，內心猛利地思擇，就是第七種情況。生起思擇之心，可以攝受的就攝受，不可以攝受的就捨棄，不生厭倦而自我安忍的，就是第八種情況。可以知道，或者在這些有情眾生中施行放舍的，前面解釋的第十種意思，因為捨棄這些財物，所以不應該生起貪取之心，而是要採取施與之心。或者這裡解釋的是前面的第七種情況，此生可以捨棄，前面是猛利地思擇，合起來選擇就是第八種情況。或者在這些有情眾生中發起勤奮精進，熾盛燃燒沒有懈怠的，依次卻解釋前面的第九種情況，可以知道。如果用此前面的行為放舍，卻解釋前面的第七種情況，這就可以合起來解釋第九和第十種情況。或者在這些有情眾生中善巧方便，解釋前面的第十一種對治，可以知道。而正確修行的人，解釋前面的第十二種情況，可以知道。或者有人解釋，前面的對治如前面所配，或者在這些有情眾生中安住其心下，乃至自我安忍來，解釋前面的第六種對治，或者在這些有情眾生中施行放舍，解釋第七句的對治。或者在這些有情眾生中發起勤奮精進，熾盛燃燒沒有懈怠的，解釋第八、第九、第十三句。這其中精進為一，熾燃為二，無懈為三，如次第為三。或者在這些有情眾生中善巧方便而正確修行，合起來解釋第十一、第十二，如前面解釋可以知道。如果依照《瑜伽師地論·地持品》，這其中能對治的有九句，不可以依據來勘驗。
第四十九卷 地品第三
【English Translation】 English version: Because of carefully selecting sentient beings before, using soft and beautiful language, not arising anger oneself. Or among these sentient beings, those who vigorously grasp the causes and conditions and transform, that is the third case. Even if the resources are few, use the mind to grasp, universally initiate giving, so that the causes and conditions of grasping can be transformed. If one makes a correct vow, that is the fourth case. Even if one does not have the ability, universally for managing affairs, jointly make a correct vow, and later when there is an opportunity to act, universally help them. Or among these sentient beings, controlling one's mind, not letting it scatter, that is the fifth case. Those who enjoy happiness mostly indulge in negligence, holding the mind and not letting it scatter, able to stay away from scattering. Or among these sentient beings, abiding one's mind, that is the sixth case. Without the ability to benefit sentient beings, but able to be at ease, respectfully thinking about how to act in the future, intensely contemplating, that is the seventh case. Arousing the mind of contemplation, those who can be grasped, grasp them, those who cannot be grasped, abandon them, without generating weariness and self-enduring, that is the eighth case. It can be known, or among these sentient beings, practicing abandonment, the tenth meaning explained earlier, because of abandoning these things, therefore one should not generate a greedy mind, but rather take the mind of giving. Or here it explains the previous seventh case, this life can be abandoned, earlier it was intensely contemplating, combining the selection is the eighth case. Or among these sentient beings, initiating diligent effort, blazing without懈怠(xie dai: laxity), sequentially explaining the previous ninth case, it can be known. If using this previous action of abandonment, explaining the previous seventh case, this can be combined to explain the ninth and tenth cases. Or among these sentient beings, skillful means, explaining the previous eleventh antidote, it can be known. And those who correctly practice, explaining the previous twelfth case, it can be known. Or some explain, the previous antidote is matched as before, or among these sentient beings, abiding one's mind down to self-enduring, explaining the previous sixth antidote, or among these sentient beings, practicing abandonment, explaining the antidote of the seventh sentence. Or among these sentient beings, initiating diligent effort, blazing without laxity, explaining the eighth, ninth, and thirteenth sentences. Among these, diligence is one, blazing is two, without laxity is three, sequentially as three. Or among these sentient beings, skillful means and correct practice, combining to explain the eleventh and twelfth, as explained earlier it can be known. If according to the Yogācārabhūmi-śāstra Bhūmi Chapter, among these, there are nine sentences that can cure, one cannot rely on them to examine.
Volume 49, Bhumi Chapter 3
三持之第三品也。前明利生。后明勝位。依分差別菩薩位階。依之如地。故言地品。又我德成處。堪能受生。故名為地。
論解七地中。云第七如來等雜立為地者。前明第七。唯在第十地。今何以通取者。據實通在佛中。前唯約因位故。略不明佛也。今實錄之。故兼取佛。
論云無加行無功用無相住名決定地。此地隨在第三決定中故者。如上有處。明三種決定。一種姓決定。二發心決定。三不虛行隨決定。如顯揚第七。同此種姓決定。即本大乘種子發心決定。謂入初地。十住雖亦發心。未名決定。今第八地。名不虛行隨決定。以於行中無功用故。任運而作。此第三決定故。名第三決定也。有釋此第三。謂在初地。今取前解。如顯揚文在初地。謂得自在時。又釋此第八地。在第三僧祇。如異熟住。任運起行故。更無有漏心隔。名決定故。
論解入地離惡趣時中。云于彼色類諸有情所得哀愍意樂者。此謂慈也。下是悲。
論云一切有情諸惡趣業以凈意樂悉愿自身代彼領受者。凈意樂有二種。一無漏。謂入地上。二勝故名凈。即此地前者是。
行品第四
上明地品學所依位。雖有依位。行何行法。故次辨之。此中廣明。名為行品。
論云如前所說十二行相方便善巧者。謂如前菩
【現代漢語翻譯】 現代漢語譯本： 三持之第三品，前面闡明利益眾生，後面闡明殊勝的地位。依據不同的部分來區分菩薩的位階，依此如同大地，所以稱為地品。又因為我的功德成就之處，堪能承受眾生，所以名為地。 關於解釋七地中，說第七地如來等同雜立為地的情況，前面闡明第七地，只在第十地。現在為什麼普遍選取呢？根據實際情況，普遍存在於佛中，前面只是根據因位的緣故，所以略而不談佛。現在如實記錄，所以兼取佛。 論中說，無加行、無功用、無相住名為決定地。此地隨在第三決定中，是因為如上文所說，有三種決定。一種姓決定，二發心決定，三不虛行隨決定。如《顯揚聖教論》第七卷所說，與此種姓決定相同，即本有的大乘種子發心決定，是指進入初地（歡喜地）。十住雖然也發心，但未稱為決定。現在第八地（不動地），名為不虛行隨決定，因為在修行中沒有功用，任運而作。這是第三種決定，所以名為第三決定。有人解釋這第三種決定，說是在初地。現在採用前面的解釋，如《顯揚聖教論》的文句在初地，是指得到自在的時候。又有人解釋這第八地，在第三阿僧祇劫，如異熟住，任運而起行，更沒有有漏心間隔，所以名為決定。 論中解釋入地離開惡趣時，說『對於那些種類中的所有有情，所得到的哀愍意樂』，這是指慈。下面是指悲。 論中說，『一切有情的所有惡趣業，以清凈的意樂，都願意自身代替他們領受』。清凈意樂有兩種，一是無漏，是指進入地上；二是殊勝，所以名為清凈，就是此地前者所指。 行品第四 上面闡明地品所學的所依之位，雖然有依位，但修行什麼行法呢？所以接著辨明。這裡廣泛闡明，名為行品。 論中說，『如前面所說的十二行相方便善巧』，是指如前面的菩薩地所說。
【English Translation】 English version: The third chapter of 'Three Holdings' explains benefiting sentient beings first, and then elucidates the supreme position. Based on the differences in parts, it distinguishes the stages of Bodhisattvas, relying on them like the earth, hence it's called the 'Ground Chapter'. Furthermore, because the place where my merits are accomplished is capable of bearing sentient beings, it is called 'Ground'. Regarding the explanation in the 'Seven Grounds', saying that the seventh ground, such as Tathagata, is also established as a ground, the previous explanation of the seventh ground only refers to the tenth ground. Why is it now universally selected? According to the actual situation, it universally exists in the Buddha. The previous explanation was only based on the causal position, so it briefly omitted the Buddha. Now, it is recorded truthfully, so it also includes the Buddha. The treatise states that 'no effort, no exertion, no abiding in characteristics is called the Determined Ground'. This ground is in the third determination because, as mentioned above, there are three determinations: 1. Lineage Determination, 2. Aspiration Determination, 3. Non-Vain Practice Following Determination. As stated in the seventh volume of the Asanga's Compendium of Determinations (Xianyang Shengjiao Lun), it is the same as this Lineage Determination, which is the inherent Mahayana seed of Aspiration Determination, referring to entering the first ground (Joyful Ground). Although the Ten Abidings also generate aspiration, they are not called determination. Now, the eighth ground (Immovable Ground) is called Non-Vain Practice Following Determination because there is no effort in practice, and it is done spontaneously. This is the third determination, so it is called the third determination. Some explain this third determination as being in the first ground. Now, we adopt the previous explanation, as the sentence in the Asanga's Compendium of Determinations is in the first ground, referring to the time of attaining freedom. Others explain this eighth ground as being in the third asamkhya kalpa, like the dwelling of different maturation, spontaneously arising practice, with no intervening defiled mind, so it is called determination. The treatise explains that when entering the ground and leaving the evil realms, 'the intention of compassion obtained for all sentient beings of those kinds' refers to loving-kindness. The following refers to compassion. The treatise states, 'All sentient beings' evil realm karma, with pure intention, are all willing to take upon themselves to receive on their behalf'. There are two kinds of pure intention: one is unconditioned, referring to entering the ground; the other is supreme, so it is called pure, which is what the former refers to in this ground. Chapter Four on Practice The above explains the position of reliance for learning in the Ground Chapter. Although there is a position of reliance, what practices are cultivated? Therefore, it is then distinguished. This is extensively explained here, and it is called the Practice Chapter. The treatise states, 'As mentioned before, the twelve aspects of skillful means' refers to what was said in the previous Bodhisattva Ground.
提分品明也。五種大愿。亦如彼品。其實十愿。據勝者論故。云前五十力方便如力種姓品也。
論云如前所說二種無量一所調伏等者。問曰何故取此名成就有情行。答曰此所成就也。由有此故。菩薩起行。而成就之。故兼取之。
論云應知此中施等十法經三大劫阿僧祇耶長時修習乃圓證故等者。此中有三到彼岸。一時到彼岸。謂三大劫。二體到彼岸。謂知如在因染故。未顯在果。明顯故。名到彼岸。三菩提到彼岸。二乘名因不圓果。大菩提名果到彼岸。法師又云。此有四加善根。到彼岸。大乘善根。而勝二乘也。故此中論云。過餘一切聲聞獨覺善根者。是若有。即準此下論文。唯有前三者。以善根能得妙果。不取善根為也。
論云當知所餘波羅蜜多即此所攝者。如相續解脫經中。行別相攝方便度。是前三伴。愿度是精進伴。力度是定伴。智度是慧伴。若依地經。后之四種度。通伴前六。即前六中善巧攝生。名方便度。能增上進。名之愿度。魔法不動。名為力度。差別異知。說名智度。即前六攝。不須別論。據實如地經相續解脫經。據義增勝為論也。
論云由前四度資糧自性眷屬守護當知圓滿或學者。如次配前四度應知。
建立品
依地行因。行因既圓。大劫勤功。須有果遂。得
【現代漢語翻譯】 提分品闡明了五種大愿，與之前的品相同。實際上有十種大愿，這是根據殊勝者所說的。前面提到的五十力方便，就像《力種姓品》中所說的那樣。
論中說，如前所述的兩種無量——一所調伏等。有人問：為什麼取這個名字來成就眾生的修行？回答是：這是所要成就的。由於有了這些，菩薩才能發起修行併成就之。所以兼取了這些。
論中說，應該知道這其中的佈施等十法，經過三大阿僧祇劫長時間的修習才能圓滿證得。這裡有三種到彼岸（paramita，波羅蜜多）：一是時間上到彼岸，指三大劫；二是體性上到彼岸，指知道如在因地的染污，未顯現於果地，顯現了就名為到彼岸；三是菩提（bodhi，覺悟）到彼岸，二乘（聲聞和緣覺）名為因不圓滿，大菩提名為果到彼岸。法師又說，這裡有四加行善根到彼岸，大乘的善根勝過二乘。所以論中說，超過一切聲聞和獨覺的善根。如果有，就按照下面的論文，只有前三種。因為善根能夠得到妙果，所以不取善根作為目標。
論中說，應當知道其餘的波羅蜜多都包含在這裡面。如《相續解脫經》中，行別相攝方便度（upaya-paramita，善巧方便波羅蜜多），是前三種的伴侶；愿度（pranidhana-paramita，愿波羅蜜多）是精進的伴侶；力度（bala-paramita，力波羅蜜多）是禪定的伴侶；智度（jnana-paramita，智波羅蜜多）是智慧的伴侶。如果依據《地經》，后四種度，都通於前六種。即前六種中善巧攝生，名為方便度；能增上精進，名為愿度；魔法不動，名為力度；差別異知，名為智度。即包含在前六種中，不需要另外討論。根據實際情況，如《地經》和《相續解脫經》所說；根據意義增勝而論述。
論中說，由前四度（佈施、持戒、忍辱、精進）的資糧、自性、眷屬、守護，應當知道圓滿或學者。依次配合前四度應當知道。
建立品
依據地行因，行因既然圓滿，大劫勤奮的功德，必須要有果實的成就。
【English Translation】 The 'Discrimination of Excellence' chapter clarifies the five great vows, similar to the previous chapter. In reality, there are ten vows, according to the superior ones. The previously mentioned fifty powers and skillful means are like those described in the 'Lineage of Power' chapter.
The treatise states, 'As previously mentioned, the two immeasurables—one being the subdued, etc.' Someone asks: Why is this name taken to accomplish sentient beings' practice? The answer is: This is what is to be accomplished. Because of these, Bodhisattvas initiate practice and accomplish it. Therefore, these are included.
The treatise states, 'It should be known that these ten dharmas, such as generosity, etc., are fully realized only after practicing for a long time over three great asamkhyeya (阿僧祇耶) kalpas (劫).' Here, there are three ways of reaching the other shore (paramita, 波羅蜜多): First, reaching the other shore in terms of time, referring to the three great kalpas; second, reaching the other shore in terms of essence, referring to knowing that, like defilements in the causal stage, they are not manifest in the resultant stage; when they are manifest, it is called reaching the other shore; third, bodhi (覺悟) reaching the other shore. The two vehicles (聲聞 and 緣覺) are called incomplete causes, while the great bodhi is called the result reaching the other shore. The Dharma master also said that there are four additional roots of virtue reaching the other shore, with the Mahayana (大乘) roots of virtue surpassing those of the two vehicles. Therefore, the treatise states, 'Surpassing all the roots of virtue of the sravakas (聲聞) and pratyekabuddhas (獨覺).' If there are, then according to the following text, only the first three are considered. Because roots of virtue can attain wonderful results, roots of virtue are not taken as the goal.
The treatise states, 'It should be known that the remaining paramitas are included within these.' As in the 'Continuous Liberation Sutra,' the skillful means paramita (upaya-paramita, 善巧方便波羅蜜多), which distinguishes and encompasses practices, is the companion of the first three; the vow paramita (pranidhana-paramita, 愿波羅蜜多) is the companion of diligence; the power paramita (bala-paramita, 力波羅蜜多) is the companion of meditation; and the wisdom paramita (jnana-paramita, 智波羅蜜多) is the companion of wisdom. According to the 'Ground Sutra,' the latter four paramitas are common to the former six. That is, among the former six, skillfully gathering beings is called skillful means paramita; being able to increase diligence is called vow paramita; being unmoved by demons is called power paramita; and knowing differences is called wisdom paramita. These are included within the former six and do not need to be discussed separately. According to the actual situation, as stated in the 'Ground Sutra' and the 'Continuous Liberation Sutra'; the discussion is based on the increase and superiority of meaning.
The treatise states, 'Due to the resources, nature, retinue, and protection of the former four paramitas (generosity, discipline, patience, and diligence), it should be known that the complete or the learner.' It should be known to match the former four paramitas in order.
The Establishment Chapter
Relying on the cause of the ground practice, since the cause of practice is complete, the merit of diligent effort over great kalpas must have the accomplishment of a result.
果成滿。求遂本心。建立所成。名建立品。此乃第三持之第五品也。
論云依如來住依如來地此雙舉者。舉十三住。舉前明七地。地住雙舉。攝義圓也。
論云又此一切菩提資糧略有二種謂去菩提若遠若近者。謂未得相好名遠。即在地前。若得相好名近。謂得入地以上。所以得知者。即次前辨入凈勝意樂地。諸相隨好已得異熟。故知地前不得實報相好。又此卷末中文云。相好名對種姓地。唯有種子。依身而住在解行地。修彼方便。若在勝意樂地。乃名為得。諸上地名清凈。在佛地得相好善凈無上地也。
論解四清凈中。第一所依凈者。此中兼取諸煩惱品習氣。于自所依無餘永滅。如對法第十四。唯有取住舍。無前永滅習氣等。即此菩薩地。解功德品中。文同對法。此有何意。此中據攝法周。彼中據有為凈。不取無為凈。據實通有無為。
論解靜慮解脫。雜染有二種。清凈有四種。與上相違。應知。其相者。與雜染二種相違也。雜染二種中。各有二故。初染二者。一無功行。二諸蓋現前。第二染二者。一自地煩惱纏。二自地隨眠。此謂有因。有此二染障。如來得清凈時。有四種清凈。翻前應知。
第五十卷
論解十力有差別無差別中。有差別無差別者。謂如處非處與自業。以觀善
【現代漢語翻譯】 果成就圓滿，求得符合本心的結果，建立所成就的事業，名為『建立品』。這是第三持中的第五品。
論中說『依如來住，依如來地』，這裡同時舉出『住』和『地』，是舉出十三住，並說明前面的七地。『地』和『住』同時舉出，是爲了包含意義的圓滿。
論中說『又此一切菩提資糧略有二種，謂去菩提若遠若近』，是指未得到相好（指佛的三十二相和八十種好）名為『遠』，即在登地之前。如果得到相好，就名為『近』，即得到入地以上。為什麼這樣說呢？因為緊接著前面辨析進入凈勝意樂地時，諸相隨好已經得到異熟果報。所以知道登地之前不能得到真實的報身相好。又此卷末的文字說：『相好之名，對於種姓地來說，唯有種子，依身而住在解行地，修習那些方便。如果在勝意樂地，才名為得到。諸上地名為清凈，在佛地得到相好善凈無上地。』
論解釋四清凈中，第一『所依凈』，這裡兼取諸煩惱品的習氣，對於自身所依止的五蘊身心，無餘永滅。如《對法》第十四中說，唯有取、住、舍，沒有前面所說的永滅習氣等。即此菩薩地，解釋功德品中，文字與《對法》相同。這有什麼意義呢？這裡是根據攝法的周遍性來說，彼中是根據有為法的清凈來說，不取無為法的清凈。根據實際情況，則通於有為法和無為法。
論解釋靜慮解脫，雜染有兩種，清凈有四種，與上面相反，應當知道。其相狀是與雜染的兩種相違背。雜染的兩種中，各有兩種。最初的兩種雜染，一是無功用行，二是諸蓋（指貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）現前。第二種雜染的兩種，一是自地煩惱纏，二是自地隨眠。這是說有因。有這兩種雜染障礙，如來得到清凈時，有四種清凈，翻轉前面應當知道。
第五十卷
論解釋十力（如來的十種力量）有差別和無差別，所謂有差別和無差別，是指如處非處智力（知道什麼是合理的，什麼是不合理的）與自業智力（知道眾生各自的業報）。以觀察善
【English Translation】 The accomplishment is complete and perfect, seeking results that align with one's original intention, establishing what has been achieved, is called the 'Establishment Chapter'. This is the fifth chapter of the third section.
The treatise says 'Relying on the Tathagata's abode, relying on the Tathagata's ground', here both 'abode' and 'ground' are mentioned together, referring to the thirteen abodes and explaining the preceding seven grounds. Mentioning both 'ground' and 'abode' together is to encompass the completeness of the meaning.
The treatise says 'Furthermore, all the resources for Bodhi are roughly of two types, namely those far from Bodhi and those near to Bodhi', referring to not having obtained the marks and characteristics (the thirty-two major marks and eighty minor marks of a Buddha) being called 'far', that is, before reaching the grounds. If one has obtained the marks and characteristics, it is called 'near', that is, having attained above the grounds. Why is this so? Because immediately preceding this, in analyzing entering the Pure Superior Intention Ground, the marks and characteristics have already obtained different ripened results. Therefore, it is known that before reaching the grounds, one cannot obtain the true reward body's marks and characteristics. Furthermore, the text at the end of this scroll says: 'The name of marks and characteristics, in relation to the lineage ground, only has seeds, residing in the body and abiding in the ground of understanding and practice, cultivating those means. If one is in the Superior Intention Ground, it is then called obtaining. The higher grounds are called pure, and in the Buddha ground, one obtains the marks and characteristics, perfectly pure and unsurpassed ground.'
The treatise explains the four purities, the first being 'purity of the basis', which also includes the habitual tendencies of all afflictions, completely and permanently extinguished from one's own basis of the five aggregates. As the fourteenth chapter of the Abhidharmasamuccaya says, there is only taking, abiding, and relinquishing, without the aforementioned permanent extinction of habitual tendencies, etc. This is the Bodhisattva ground. The explanation of the merit chapter has the same wording as the Abhidharmasamuccaya. What is the meaning of this? Here, it is based on the comprehensiveness of encompassing the Dharma, while there, it is based on the purity of conditioned phenomena, not including the purity of unconditioned phenomena. According to reality, it encompasses both conditioned and unconditioned phenomena.
The treatise explains meditative concentration and liberation, defilement has two types, and purity has four types, which are contrary to the above, it should be known. Their characteristics are contrary to the two types of defilement. Among the two types of defilement, each has two. The first two defilements are: first, without effort; second, the five hindrances (greed, hatred, sloth, restlessness, doubt) manifest. The second two defilements are: first, the afflictions bound to one's own ground; second, the latent tendencies of one's own ground. This is said to have a cause. Having these two defilement obstacles, when the Tathagata attains purity, there are four types of purity, which should be known by reversing the previous ones.
Fiftieth Scroll
The treatise explains that the ten powers (of a Tathagata) have differences and no differences, the so-called differences and no differences refer to the power of knowing what is reasonable and unreasonable (knowing what is appropriate and what is not) and the power of knowing one's own karma (knowing the karmic retribution of beings). By observing good
不善因故。名無差別。但觀善不善業。能感愛不愛果。是處非處。自作善果。自受善報。名自業力。故有差別。餘下準此應知。
論解無忘失法中。云若如者。如下文云。普於一切所作方便。即教化生之時。隨所宜方便也。順理故名如。又即如是方便故名如。
論解一切種妙智中雲。若於不善無記法中。無顛倒智。知而不作。是一切種智。若知善而作名妙智。前似后得智。後言正智。其實無分別智。不觀不善等法。但作善觀故。唯是妙智。其後得智。是一切種妙智。又后得智二種。皆有正智。不然。
論云思惟圓滿意車圓滿者。以意樂能有運載調慮義。故譬于車。
論云如是圓滿顯示一切菩薩學道及學道果者。學道謂智。果謂如境。又前地有為名學道。后地有無為。名學道果。
第四持次第瑜伽 即偏簡。如上諸品。或是品諸義次第。即自勘之。
有餘依地 謂煩惱集因已盡。唯余身智。及無為在。名有餘依。或五蘊根身名依。有此在名為有餘依。
論云云何地施設安立謂有餘依地除五地一分謂無心地修所成地聲聞獨覺菩薩地除無餘依一地全所餘諸地名有餘依者。十七地中。如此文。以十一地全五地少分。為此地體。所以者何。五地之中。且如無心地中。有五位無心。謂
【現代漢語翻譯】 現代漢語譯本：
因為不善的因緣，（善與不善的）名稱沒有差別。但觀察善與不善的業，能感得可愛與不可愛的果報。這是合理與不合理之處。自己造作善的果報，自己承受善的報應，這叫做自業力，所以才有差別。其餘的可以依此類推來理解。
在解釋《無忘失法》的論中說，『若如者』，如下文所說：普遍地對於一切所作的方便，也就是教化眾生的時候，隨所適宜的方便。順應道理所以叫做『如』。又因為是這樣的方便，所以叫做『如』。
在解釋《一切種妙智》的論中說，如果對於不善和無記法中，沒有顛倒的智慧，知道而不去做，這就是一切種智（Sarvakarajnana）。如果知道善而去做，叫做妙智。前者類似於后得智（prsthalabdha-jnana），後者稱為正智。其實是無分別智（nirvikalpa-jnana），不觀察不善等法，只作善的觀察，所以只是妙智。其後得智，是一切種妙智。又后得智有兩種，都有正智。不然的話就說不通了。
論中說，思惟圓滿，意車圓滿，因為意樂能夠有運載和調伏的意義，所以比喻為車。
論中說，這樣圓滿地顯示了一切菩薩學道和學道果。學道指的是智慧，果指的是如實的境界。又前地的有為法叫做學道，后地的有為法和無為法，叫做學道果。
第四是持次第瑜伽（dhara-krama-yoga），也就是偏簡。如上面各品，或是品中各義的次第，自己勘驗。
有餘依地（sopadhisesa-bhumi），指的是煩惱的集因已經斷盡，只剩下身體和智慧，以及無為法存在，叫做有餘依。或者五蘊根身叫做依，有這個存在叫做有餘依。
論中說，什麼是地施設安立？有餘依地，除了五地的一部分，也就是無心地、修所成地、聲聞地、獨覺地、菩薩地，除了無餘依地（nirupadhisesa-bhumi）的全部，其餘的各地叫做有餘依。在十七地中，就像這段文字所說，以十一地全部和五地少部分，作為這個地的本體。為什麼呢？五地之中，且如無心地中，有五位無心，就是：
【English Translation】 English version:
Due to the causes of unwholesome deeds, the names (of wholesome and unwholesome) are not different. However, observing wholesome and unwholesome karma can bring about desirable and undesirable consequences. This is the distinction between what is appropriate and inappropriate. One creates wholesome results and experiences wholesome retributions; this is called the power of one's own karma, hence the difference. The rest should be understood accordingly.
In the commentary on 'Non-forgetfulness Dharma', it says, 'If as such', as the following text says: universally, for all expedient means, that is, when teaching sentient beings, using expedient means as appropriate. Being in accordance with reason is called 'as such'. Also, because it is such an expedient means, it is called 'as such'.
In the commentary on 'All Kinds of Wonderful Wisdom', it says, if in unwholesome and neutral dharmas, there is no inverted wisdom, knowing but not acting, this is All-Knowing Wisdom (Sarvakarajnana). If knowing the good and acting, it is called Wonderful Wisdom. The former resembles subsequent wisdom (prsthalabdha-jnana), the latter is called Correct Wisdom. In reality, it is non-discriminating wisdom (nirvikalpa-jnana), not observing unwholesome dharmas, only making wholesome observations, so it is only Wonderful Wisdom. Its subsequent wisdom is All Kinds of Wonderful Wisdom. Also, there are two kinds of subsequent wisdom, both having Correct Wisdom. Otherwise, it would not make sense.
The treatise says, contemplating perfect intention and perfect mind-vehicle, because intention can have the meaning of carrying and taming, it is likened to a vehicle.
The treatise says, thus perfectly showing all Bodhisattvas' learning the path and the fruit of learning the path. Learning the path refers to wisdom, and the fruit refers to the true realm. Also, the conditioned dharmas of the previous stage are called learning the path, and the conditioned and unconditioned dharmas of the later stage are called the fruit of learning the path.
Fourth is the Sustaining Sequential Yoga (dhara-krama-yoga), which is selective simplification. Like the above chapters, or the sequence of meanings in the chapters, examine it yourself.
The Ground with Remainder of Afflictions (sopadhisesa-bhumi) refers to the causes of the accumulation of afflictions being exhausted, with only the body and wisdom, and unconditioned dharmas remaining, called the Ground with Remainder. Or the five aggregates and sense bases are called the remainder, having this remaining is called the Ground with Remainder.
The treatise says, what is the establishment of the ground? The Ground with Remainder, except for a portion of the five grounds, namely the Ground without Mind, the Ground Accomplished by Cultivation, the Ground of Sravakas, the Ground of Pratyekabuddhas, the Ground of Bodhisattvas, except for the entirety of the Ground without Remainder (nirupadhisesa-bhumi), all the other grounds are called the Ground with Remainder. Among the seventeen grounds, as this text says, the entirety of eleven grounds and a small portion of five grounds constitute the essence of this ground. Why? Among the five grounds, for example, in the Ground without Mind, there are five states without mind, namely:
無心。睡眠。無想定。及滅盡定。入無餘依涅槃界等。今唯取前四位。除無餘依涅槃。故言一分。是此地體。修所成地中。修成有無二為。其無為是無餘依體。今除之取修成有為 問曰但是修。何故有無為之言。義曰直言修慧者。即不取無為。今言修所成。既有所成之言故。貫通無為也。其聲聞等地。通明四諦。其滅諦中。有因盡果盡無為。今簡去果盡無為故。除一分無餘地。即所除全也 問曰餘地亦有。非此地體者。何故唯除此五地一分也。義曰從多相從。論又隨顯相者。取除其隱相。非此地體者。略而不論。
論阿羅漢與此八依或依相依中。云與六攝受事不共相應者。謂與父母攝受事相應。以無學人不捨供養父母故也。
無餘依地 此地體。即前地所餘者。是義準前知。
瑜伽師地論略纂卷第十二 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十三(論本第五十一二三)
基撰
攝抉擇分中。五識身相應地意地之一者。此論一部總有五分。前五十卷。已明十七地之體義。即初本地分也。下之四分義。重辨前首。皆稱攝此分。乃下四分中之初分也。攝抉擇分故。名抉擇分。或有以文攝文。前分有者。今重明之。以為一分。或有以文攝義。
【現代漢語翻譯】 現代漢語譯本： 『無心』（沒有心識活動的狀態），『睡眠』（睡眠狀態），『無想定』（一種禪定狀態，在此狀態下修行者試圖停止所有思想活動），以及『滅盡定』（一種高級禪定狀態，在此狀態下所有心識活動和感受都停止）。還有進入『無餘依涅槃界』（涅槃的一種狀態，其中所有煩惱和業力都已熄滅，但身體仍然存在）等等。現在只取前面四種狀態，排除『無餘依涅槃』，所以說是一部分。這是此地的本體。在修所成地中，修成包括有為和無為兩種。其中的無為是無餘依的本體。現在排除它，取修成有為。 問：僅僅是修，為什麼有無為的說法？ 答：如果直接說修慧，就不包括無為。現在說修所成，既然有『所成』的說法，就貫通了無為。聲聞等地，普遍明瞭四諦。其中的滅諦中，有因盡和果盡的無為。現在簡略去除果盡的無為，所以排除一部分無餘地，也就是所排除的全部。 問：其他地也有不是此地本體的，為什麼只排除這五地的一部分呢？ 答：這是從多數情況來說的。而且論中是隨顯相而說，取其顯現的相，排除其隱藏的相。不是此地本體的，就省略而不論述。
論中說，阿羅漢（已證得涅槃的聖者）與此八依或依相依中，與六攝受事不共同相應，指的是與父母攝受事相應。因為無學人（已達到無學位的修行者）不捨棄供養父母。
『無餘依地』（涅槃的一種狀態，其中所有煩惱和業力都已熄滅，並且身體也已死亡）。此地的本體，就是前面地所剩餘的。這個意義可以參照前面來理解。
《瑜伽師地論略纂》卷第十二 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第十三(論本第五十一二三)
基 撰
在《攝抉擇分》中，五識身相應地和意地之一。這部論總共有五分。前面的五十卷，已經闡明了十七地的本體和意義，也就是最初的本地分。下面的四分義，重新辨明前面的內容，都稱為攝此分。這是下面四分中的最初一分。因為是《攝抉擇分》，所以名為《抉擇分》。或者有的是以文攝文，前面的部分已經有了，現在重新闡明它，作為一分。或者有的是以文攝義。
【English Translation】 English version: 'No-mind' (a state without mental activity), 'sleep' (the state of sleep), 'non-perception samadhi' (a meditative state where practitioners attempt to cease all thought activity), and 'cessation samadhi' (an advanced meditative state where all mental activity and feelings cease). Also, entering the 'realm of Nirvana with no remainder' (a state of Nirvana where all afflictions and karma have been extinguished, but the body still exists), and so on. Now, only the first four states are taken, excluding 'Nirvana with no remainder,' hence the term 'a portion.' This is the substance of this ground. In the ground attained through cultivation, attainment includes both conditioned and unconditioned aspects. The unconditioned aspect is the substance of Nirvana with no remainder. Now, it is excluded, and the conditioned aspect attained through cultivation is taken. Question: If it is merely cultivation, why is there mention of the unconditioned? Answer: If one directly speaks of the wisdom of cultivation, it does not include the unconditioned. Now, speaking of 'attained through cultivation,' since there is the term 'attained,' it encompasses the unconditioned. The Hearers' (Śrāvakas) and other grounds universally understand the Four Noble Truths. Within the Truth of Cessation (Nirodha Satya), there is the unconditioned of the cessation of cause and the cessation of effect. Now, the unconditioned of the cessation of effect is briefly removed, so a portion of the ground with no remainder is excluded, which is the entirety of what is excluded. Question: Other grounds also have aspects that are not the substance of this ground, so why only exclude a portion of these five grounds? Answer: This is spoken from the perspective of the majority of cases. Moreover, the treatise speaks according to the manifest aspects, taking the manifest aspects and excluding the hidden aspects. Those that are not the substance of this ground are omitted and not discussed.
The treatise states that an Arhat (a saint who has attained Nirvana), in relation to these eight supports or dependent relationships, does not commonly correspond with the six objects of reception, referring to the correspondence with the objects of reception related to parents. This is because those who have reached the stage of no-more-learning (aśaikṣa) do not abandon offering support to their parents.
'Ground with no remainder' (Nirvana without remainder, where all afflictions and karma have been extinguished, and the body has also died). The substance of this ground is what remains from the previous ground. This meaning can be understood by referring to what was previously stated.
Yogācārabhūmi-śāstra-laṅkāra (Abridged Edition), Scroll 12 Taishō Tripiṭaka, Volume 43, No. 1829, Yogācārabhūmi-śāstra-laṅkāra (Abridged Edition)
Yogācārabhūmi-śāstra-laṅkāra (Abridged Edition), Scroll 13 (Treatise Text 51, 52, 53)
Composed by Kui Ji
In the Saṃgrahaviniścaya section, one of the grounds corresponding to the five consciousnesses and the mind ground. This treatise has a total of five parts. The preceding fifty scrolls have already explained the substance and meaning of the seventeen grounds, which is the initial Basic Ground section. The meaning of the following four sections re-examines the preceding content, all referred to as encompassing this section. This is the initial section among the following four sections. Because it is the Saṃgrahaviniścaya section, it is named the Viniścaya section. Or, some encompass text with text; what was in the preceding section is now re-explained as one section. Or, some encompass meaning with text.
前分雖說法體。其義有未明者。今此明之。以為一分。如言眼界攝眼界等。自體攝自也。又以所詮抉擇之智。簡擇諸地不同。然簡擇義齊。更相收攝。即以義攝義。此一分教。能詮抉擇。以所詮為名。故名攝亦可。準俱舍論名對法藏。由彼對法論中勝義。入此攝故。此得藏名。或此依彼。從彼引生。是彼所藏。故亦名藏。此既二義。此亦如是。由前本地分中勝義。攝入此分。抉擇明之。或此依彼。從本地引生。即彼所含之義。此分所攝故。名攝抉擇分。亦是以文攝文。故名攝也。此明攝義 言抉擇分者。決謂決斷。謂決他疑亦可。決謂決了。能自了解。擇謂簡擇。可謂簡擇是非。今此明是破非。故言抉擇。邪見撥無。真俗雖決。非簡擇是非。疑雖簡擇是非。而非決斷言決以簡疑惑。談擇以別邪見。前本地分。直述義相。今當重問答。決疑擇要。故名抉擇。舊云決定藏者。非也。彼言尼也。摩可言決定。既云毗尼生折邪。此言抉擇。何得稱為決定藏論 中者。簡持義。十七地中。簡餘十五地。持明此二地。是故言中也 言分者。分齊也。分別區分也。本地之後。攝釋之前。一分齊也 言五識身相應地意地者。如本地分已釋 問何故不言意識者。以名濫故。此明心意識。故不置識 問相應義不唯局五。何以初標不云意有。
【現代漢語翻譯】 現代漢語譯本：前面部分雖然說了法體（Dharmakaya，佛法的本質），但其中的含義還有不明確的地方。現在在這裡加以闡明，作為單獨的一部分。比如，說到眼界（cakṣu-dhātu，視覺的領域）包含眼界等等，這是自體包含自體。又因為所要闡釋的抉擇之智（discriminating wisdom）能夠區分各個不同的地（bhūmi，修行的階段），雖然區分的意義相同，但可以互相包含，這就是以意義包含意義。這一部分教義，能夠闡釋抉擇，以所闡釋的內容為名，所以叫做『攝』也是可以的。可以參照《俱舍論》（Abhidharmakośa）被稱為『對法藏』（Abhidharma Pitaka），因為其中殊勝的意義被包含在這裡，所以得到『藏』（Pitaka，經藏）的名稱。或者說，這一部分依賴於前面的部分，從那裡引申出來，是前面部分所包含的，所以也叫做『藏』。既然有兩種含義，這裡也是一樣。因為前面《本地分》（sthāna-pariccheda，瑜伽師地論的第一部分）中殊勝的意義，被包含在這一部分中，加以抉擇和闡明。或者說，這一部分依賴於前面的部分，從《本地分》引申出來，是《本地分》所包含的意義，被這一部分所包含，所以叫做《攝抉擇分》（Saṃgraha-vinicaya）。也可以說是以文字包含文字，所以叫做『攝』。這是說明『攝』的含義。 說到『抉擇分』，『決』是決斷的意思，可以理解為決斷他人的疑惑，也可以理解為決了，能夠自己瞭解。『擇』是簡擇的意思，可以理解為簡擇是非。現在這裡闡明的是破除錯誤，確立正確，所以說是『抉擇』。破除邪見，揭示真俗二諦（two truths，勝義諦和世俗諦），雖然是決斷，但不是簡擇是非。疑惑雖然是簡擇是非，但不是決斷。所以說『決』是爲了簡別疑惑，『擇』是爲了區別邪見。前面的《本地分》只是直接敘述義理的表相，現在將通過重新的問答，來決斷疑惑，選擇要點，所以叫做『抉擇』。舊譯為『決定藏』是不對的。『尼也』（naya，規則）可以說成是『決定』。既然說『毗尼生折邪』（vinaya，戒律），這裡說的是『抉擇』，怎麼能稱為『決定藏論』呢？ 『中』（madhyama，中間）是簡持的意思。在十七地（seventeen bhūmis，瑜伽師地論中修行的十七個階段）中，簡略其餘十五地，重點闡明這兩地（五識身相應地和意地），所以說是『中』。 『分』（pariccheda，部分）是分齊的意思，是分別區分的意思。在《本地分》之後，《攝釋分》之前，是一個分齊。 說到『五識身相應地意地』，如同《本地分》已經解釋的那樣。 問：為什麼不說『意識』（mano-vijñāna，第六意識）呢？因為名稱容易混淆。這裡闡明的是心意識（citta-mano-vijñāna，心的三個方面），所以不設定『識』。 問：相應的意義不僅僅侷限於五識（five vijñānas，眼識、耳識、鼻識、舌識、身識），為什麼一開始標明的時候，不說是『意有』（manodhātu，意界）呢？
【English Translation】 English version: Although the previous section discussed the Dharmakaya (the essence of the Dharma), some of its meanings remained unclear. Now, this section clarifies them, serving as a distinct part. For example, when it speaks of the cakṣu-dhātu (eye-element, the realm of vision) including the cakṣu-dhātu itself, this is self-inclusion. Furthermore, because the discriminating wisdom to be explained can differentiate the various bhūmis (stages of practice), although the meaning of differentiation is the same, they can mutually include each other; this is meaning including meaning. This section of the teachings, capable of explaining discrimination, is named after what it explains, so it can be called 『Saṃgraha』 (Collection). It can be compared to the Abhidharmakośa being called the Abhidharma Pitaka (Treasury of Higher Knowledge), because its superior meanings are included here, thus obtaining the name 『Pitaka』 (Basket, Treasury). Alternatively, this section relies on the previous section, arising from it, and is contained by the previous section, so it is also called 『Pitaka』. Since there are two meanings, it is the same here. Because the superior meanings in the previous sthāna-pariccheda (section on the bases, the first part of the Yogācārabhūmi-śāstra) are included in this section, to be discriminated and clarified. Alternatively, this section relies on the previous section, arising from the sthāna-pariccheda, and the meanings contained in the sthāna-pariccheda are included in this section, so it is called the Saṃgraha-vinicaya (Collection and Determination). It can also be said that it is text including text, so it is called 『Saṃgraha』 (Collection). This explains the meaning of 『Saṃgraha』. Regarding 『Vinicaya』 (Determination), 『Vi』 means determination, which can be understood as resolving the doubts of others, or as understanding for oneself. 『Nicaya』 means discernment, which can be understood as discerning right from wrong. Now, this section clarifies the elimination of errors and the establishment of what is correct, so it is called 『Vinicaya』 (Determination). Eliminating wrong views and revealing the two truths (the two truths, ultimate truth and conventional truth), although it is determination, it is not discerning right from wrong. Although doubt is discerning right from wrong, it is not determination. Therefore, 『Vi』 is for distinguishing doubts, and 『Nicaya』 is for differentiating wrong views. The previous sthāna-pariccheda only directly narrated the appearances of the meanings, now it will resolve doubts and select the essentials through renewed questions and answers, so it is called 『Vinicaya』 (Determination). The old translation as 『Nirṇaya Pitaka』 (Treasury of Certainty) is incorrect. 『Naya』 (rule) can be said to be 『Nirṇaya』 (certainty). Since it says 『vinaya (discipline) gives rise to the destruction of evil』, and here it speaks of 『Vinicaya』 (Determination), how can it be called the 『Nirṇaya Pitaka』? 『Madhyama』 (Middle) is the meaning of selective retention. Among the seventeen bhūmis (seventeen stages of practice in the Yogācārabhūmi-śāstra), it omits the other fifteen bhūmis and focuses on clarifying these two bhūmis (the bhūmi associated with the five vijñānas and the mano-bhūmi), so it is called 『Madhyama』 (Middle). 『Pariccheda』 (Section) is the meaning of demarcation, the meaning of distinguishing and differentiating. After the sthāna-pariccheda and before the Saṃgraha-vyākhyā, it is a demarcation. Regarding 『the bhūmi associated with the five vijñānas and the mano-bhūmi』, as explained in the sthāna-pariccheda. Question: Why is 『mano-vijñāna』 (mind-consciousness, the sixth consciousness) not mentioned? Because the name is easily confused. What is clarified here is citta-mano-vijñāna (the three aspects of mind), so 『vijñāna』 (consciousness) is not included. Question: The meaning of association is not limited to the five vijñānas (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), so why, at the beginning, is it not said 『manodhātu』 (mind-element, the realm of mind)?
答曰據實皆有。略而不說。又舉初顯后故。意地不相應也。又據勝法。以明五識。無執持等。其境狹少。舉相應不言根塵。意中兼明七八二識根塵等皆明。不可偏云相應。故略之也 問前本地分。既開為二地。何乃此合明耶。述有二意。一六識各別依。謂六根通依。謂本識。今此分先明第八。是五六識通依故。所以合明。前分約自性業用等義。所以別開為二地。二六識各別種子。依本地分中。雖明賴耶。但明種子依。隨六識說功能各異故。所以別開為二地。今此分中。兼明現行。第八是六識通依。既是通依。不可別開二地明之。所以合說。從第八識。故合一明。又唯約作業。作業既別。須開別明。俱依根緣塵。行相狀同。所以合說。又如顯揚第六云。問阿賴耶識何識所攝。答六識攝前約種子分別。今約六識所攝。所以合明 此地抉擇。合有七卷。此為最初。故言第一。即首稱攝抉擇分中五識身相應地意地之一。就此分中有三。一結前生后以發論端。二釋分興之意。三依地正辨。初二如文。第三正辨五意。合明尋伺等三地。合即十四分也。就第三段中有二。初簡擇別。明一地二依地。正辨如文可悉。今明此地中總有七卷。前三卷半明五善巧。下三卷半明六善巧。初有多段。今論初且合為二。初牒前已明。而興三問。第二
【現代漢語翻譯】 現代漢語譯本： 回答說，情況確實如此，只是省略未說。又因為先顯現后消逝的緣故，與意地（Manas-bhumi）不相應。又根據殊勝之法，來說明五識（Five Vijnanas）沒有執持等作用，其所緣的境界狹窄而稀少。舉出相應而不說根塵，意在兼明第七識（Klista-manas）和第八識（Alaya-vijnana）的根塵等都明白，不可偏執地說相應，所以省略了。問：前面的本地分（Matrka-bhumi），既然開立為二地，為何這裡合併說明呢？解釋有兩種意思：一是六識（Six Vijnanas）各自依止，是指六根（Six Indriya）共同依止，是指本識（Mula-vijnana）。現在這裡先說明第八識，是五六識共同依止的緣故，所以合併說明。前面的部分是根據自性、業用等意義，所以分別開立為二地。二是六識各自的種子，依止本地分中，雖然說明了阿賴耶識（Alaya-vijnana），但只說明瞭種子依止，隨著六識所說的功能各異，所以分別開立為二地。現在這部分中，兼明現行，第八識是六識共同依止的，既然是共同依止，不可分別開立二地來說明，所以合併說明。從第八識的角度，所以合併說明。又只是根據作業，作業既然有區別，須要分別開立說明。共同依止根、緣、塵，行相相同，所以合併說明。又如《顯揚聖教論》（Abhisamayalankara）第六卷說：問：阿賴耶識屬於哪個識所攝？答：屬於六識所攝。前面是根據種子來分別，現在是根據六識所攝，所以合併說明。這個地的抉擇，共有七卷，這是最初的，所以說是第一。也就是首先稱攝抉擇分（Samgraha-viniscaya），其中的五識身相應地（Panca-vijnanakaya-samyukta-bhumi）和意地之一。就這部分中有三：一是總結前面，引發後面，以開啟論端；二是解釋分章的意義；三是依據地來正式辨析。前兩個部分如文所示。第三個部分正式辨析五種意思，合併說明尋伺等三地，合併就是十四分。就第三段中有二：一是簡要選擇區別，說明一地二依地，正式辨析如文所示，可以詳細瞭解。現在說明這個地中總共有七卷，前三卷半說明五種善巧，后三卷半說明六種善巧。最初有多段，現在討論最初且合併爲二：一是引用前面已經說明的，而提出三個問題；二是...
【English Translation】 English version: The answer is that it is all true, but it is omitted. Also, because of the initial manifestation and subsequent disappearance, it is not corresponding to the Manas-bhumi (Mind Ground). Furthermore, according to the superior Dharma, it is explained that the Five Vijnanas (Five Consciousnesses) do not have grasping, etc., and their objects are narrow and scarce. Mentioning correspondence without mentioning roots and dusts implies that the roots and dusts of the seventh consciousness (Klista-manas) and the eighth consciousness (Alaya-vijnana) are all clear. It is not appropriate to insist on correspondence, so it is omitted. Question: In the previous Matrka-bhumi (Fundamental Ground), since it was divided into two grounds, why is it combined here? There are two explanations: First, the Six Vijnanas (Six Consciousnesses) each rely on, meaning the Six Indriya (Six Sense Organs) commonly rely on, meaning the Mula-vijnana (Root Consciousness). Now, the eighth consciousness is explained first, because it is the common reliance of the five and six consciousnesses, so it is combined. The previous part was based on the meaning of self-nature, function, etc., so it was divided into two grounds. Second, the seeds of the six consciousnesses rely on the Alaya-vijnana (Storehouse Consciousness) in the Matrka-bhumi, but only the seed reliance is explained. The functions vary according to the six consciousnesses, so it was divided into two grounds. Now, this part also explains the present activity. The eighth consciousness is the common reliance of the six consciousnesses. Since it is a common reliance, it cannot be divided into two grounds to explain, so it is combined. From the perspective of the eighth consciousness, it is combined. Also, it is only based on actions. Since the actions are different, they must be explained separately. They all rely on roots, conditions, and dusts, and the appearances are the same, so they are combined. Furthermore, as it is said in the sixth volume of the Abhisamayalankara (Ornament of Clear Realization): Question: Which consciousness does the Alaya-vijnana belong to? Answer: It belongs to the six consciousnesses. The previous was based on the seeds to distinguish, now it is based on what the six consciousnesses belong to, so it is combined. This ground of determination has seven volumes in total. This is the first, so it is called the first. That is, it is first called the Samgraha-viniscaya (Compendium of Determinations), which includes the Panca-vijnanakaya-samyukta-bhumi (Ground Associated with the Aggregates of the Five Consciousnesses) and one of the Manas-bhumi. In this part, there are three: First, summarizing the previous and initiating the following to open the discussion; second, explaining the meaning of the chapter division; third, formally analyzing based on the ground. The first two parts are as stated in the text. The third part formally analyzes five meanings, combining the three grounds of investigation and deliberation, etc., which is fourteen parts. In the third section, there are two: First, briefly selecting the differences, explaining one ground and two reliance grounds, and formally analyzing as stated in the text, which can be understood in detail. Now, it is explained that there are seven volumes in total in this ground. The first three and a half volumes explain the five skillful means, and the last three and a half volumes explain the six skillful means. Initially, there are many sections. Now, let's discuss the initial and combine it into two: First, quoting what has already been explained and raising three questions; second, ...
依問正答。就問中有三。初牒前本識。為所抉擇。二開三問端。為問由致。三正設三問。令興抉擇。
論云問前說種子依謂阿賴耶識。此即初也。謂前本地分中。已明第八是諸種子依。種子皆依有故。小乘諸論未說有 有之因緣廣分別義者。此即第二開三問端。為問由致 而未說有者。前本地雖大乘有第八。然小乘經而未說。有一問也 問曰如攝論引小乘經中雲。愛樂喜習著阿賴耶。所餘經中亦如是說。此言即小乘經已有。何故言未有耶。述曰二義此為無者。說如薩婆多等。又然彼經雖說有體。即第六無別所詮及余別義。謂因緣廣分別等。今言未有者。無別體有。非名有也。
有之因緣者。此有第八之所以也。雖言說有。未知有之所以。既知所以有故。第八存之。其與現數受等俱轉 廣分別義。即為第三問。
論云何故不說。以下第三正設三問。令興決釋也 何故不說者。但問小無所以。余文可知。
論云答由此建立是佛世尊。下第二答。答中隨問即為三答。此即答初問也。此答初問中。初長行總答最深密記不說。所以第二引經正言不說。
論頌云阿賴耶識甚深細者。以下舉經正辨不說逗留。此一句總彰深細。第二第四句。正明不說所以。第三句正明不說 問曰何以第四第二句。明不
說所以。有二義故不說。以深細故不說。即第二正明深細之義。二恐起煩惱。不為說之。即第四句。先云第七及八。皆名阿陀那者非也。即舊論頌云執持識深細。既云執持。第七豈能持也。梵音云訖利瑟吒末那。此云染污意。今云阿陀那者。即第八執持之義也。此之一句。總舉第八深細也 問曰舊論執持識深細。何故今翻別云有何所以。述曰執持之言。其義便正。然簡有異。義不同簡。所以者何。先云深細者。但簡凡夫未簡二乘故。其凡夫藉義皆粗淺。此言深細但簡凡夫。其二乘教義皆深細。此應與等故。今以甚簡別二乘。二乘經教深細非甚故。此簡具足故須異也。故下言見諦聖者方能了知。余未能知。見道之前第六識非唯識觀。未見第八。入見方知故言甚深細也。
論云一切種子如暴流者。此一句。舉第八識深細之義。而不為說。即第一深細不說所以。水未風擊名曰平流。若遇風濤方成浪起。此識亦爾。能熏之風未鼓。但只念念平流。能熏之風鼓時成種。遂如波浪 或種生現。由如波浪。一浪因至一浪生。多浪因至多浪起也 問曰先翻種子如恒流。今何異也。雖云種子。未知是何。言恐有局。今言一切。義乃含包。又恒流之言。此是何義。若如恒水流。即乃非也。如恒常而流。豈是約因熏義。今言暴流。義在
【現代漢語翻譯】 現代漢語譯本： 解釋原因。因為有兩種含義所以不說。因為深奧細微所以不說。這正是第二點，說明深奧細微的含義。第二，恐怕引起煩惱，所以不說。這就是第四句。先前說第七識和第八識都叫做阿陀那識是不對的。舊論的偈頌說『執持識深細』，既然說是『執持』，第七識怎麼能執持呢？梵語叫做『訖利瑟吒末那』（Klishta-manas），翻譯成漢語是『染污意』。現在說的阿陀那識，就是第八識執持的含義。這一句總括了第八識的深奧細微。 問：舊論說『執持識深細』，為什麼現在翻譯成『有何所以』？ 答：『執持』這個詞，它的含義很正。然而簡別有所不同，含義不同於簡別。為什麼這樣說呢？先前說『深細』，只是簡別了凡夫，沒有簡別二乘。凡夫所憑藉的含義都粗淺。這裡說『深細』只是簡別了凡夫，二乘的經教含義都深奧細微，這應該與二乘相等。現在用『甚』來簡別二乘，二乘的經教深奧細微但不是『甚』。這種簡別是完備的，所以需要不同。所以下面說，見諦的聖者才能瞭解，其餘的人不能瞭解。在見道之前，第六識不是唯識觀，沒有見到第八識。進入見道才能知道，所以說是『甚深細』。 論中說『一切種子如暴流』，這一句是說明第八識深奧細微的含義，所以不說。這就是第一點，因為深奧細微所以不說的原因。水沒有被風吹動叫做平流，如果遇到風浪才形成波浪。這個識也是這樣，能夠熏習的風沒有吹動，就只是唸唸平流。能夠熏習的風吹動時就形成種子，於是就像波浪一樣。或者種子生出現象，就像波浪一樣。一個波浪因為一個波浪而生，多個波浪因為多個波浪而起。問：先前翻譯成『種子如恒流』，現在有什麼不同呢？雖然說是『種子』，但不知道是什麼。說出來恐怕有侷限。現在說『一切』，含義就包含一切。而且『恒流』這個詞，是什麼含義呢？如果像恒河水一樣流動，那就不是了。如果像恒常地流動，難道是按照因熏的含義嗎？現在說『暴流』，含義在於。
【English Translation】 English version: Explaining the reason. Because there are two meanings, it is not spoken. Because it is profound and subtle, it is not spoken. This is precisely the second point, explaining the meaning of profoundness and subtlety. Second, fearing to cause afflictions, it is not spoken. This is the fourth sentence. Previously saying that both the seventh and eighth consciousnesses are called Ālaya-vijñāna (阿陀那識, storehouse consciousness) is incorrect. The old treatise's verse says, 'The holding consciousness is profound and subtle.' Since it is said to 'hold,' how can the seventh consciousness hold? The Sanskrit term is 'Klishta-manas' (訖利瑟吒末那, afflicted mind), which is translated into Chinese as '染污意' (tainted intention). The Ālaya-vijñāna now spoken of is the meaning of the eighth consciousness holding. This sentence summarizes the profoundness and subtlety of the eighth consciousness. Question: The old treatise says, 'The holding consciousness is profound and subtle.' Why is it now translated as 'What is the reason?' Answer: The word 'holding,' its meaning is very correct. However, the distinctions are different, and the meaning is different from the distinctions. Why is this said? Previously saying 'profound and subtle' only distinguished ordinary people, not the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). The meanings that ordinary people rely on are all crude and shallow. Here, saying 'profound and subtle' only distinguishes ordinary people; the teachings of the two vehicles are all profound and subtle, which should be equal to the two vehicles. Now, 'very' is used to distinguish the two vehicles; the teachings of the two vehicles are profound and subtle but not 'very.' This distinction is complete, so it needs to be different. Therefore, it is said below that only the enlightened sages can understand, and others cannot. Before seeing the path, the sixth consciousness is not the Yogācāra (唯識觀, Consciousness-only) view, and the eighth consciousness has not been seen. Only upon entering the path can one know, so it is said to be 'very profound and subtle.' The treatise says, 'All seeds are like a violent torrent.' This sentence explains the meaning of the eighth consciousness being profound and subtle, so it is not spoken. This is the first point, the reason why it is not spoken because it is profound and subtle. Water not stirred by the wind is called a calm flow; only when encountering wind and waves do waves form. This consciousness is also like this; if the wind capable of perfuming has not blown, it is just a continuous calm flow. When the wind capable of perfuming blows, it forms seeds, and then it is like waves. Or seeds give rise to phenomena, just like waves. One wave arises because of one wave, and many waves arise because of many waves. Question: Previously it was translated as 'seeds are like a constant flow.' What is the difference now? Although it is said to be 'seeds,' it is not known what they are. Saying it might be limiting. Now saying 'all,' the meaning encompasses everything. Moreover, the term 'constant flow,' what is its meaning? If it flows like the Ganges River, then it is not. If it flows like a constant flow, is it according to the meaning of causal perfuming? Now saying 'violent torrent,' the meaning lies in.
於此。
論云我于凡愚不開演者。此一句。第三正明不說。小乘有名無有體義。此我于愚不演也。唯開名故。諸在凡夫名亦未開。即我于凡不開也。若小乘名已有。但不為演。若名亦未有。亦不為開也 問曰二乘凡夫既不為開演。何故今說令凡夫聞。此中聞有二人。聲聞之中有二人。一根不熟。二根未熟。初決定性。二不定性。故不為開演。若不定性根熟。何不為演之。凡夫亦爾。一根不熟。無種姓人二根未熟。故不為說。今約聞者。皆根已熟故得聞之。今言于凡愚不開演者。義在於此 問曰先云于凡我不說。此何異也。述曰即言非也。唯簡凡夫。不二乘故。今言意不爾。
論云恐彼分別執為我者。即第四句。釋第二為起煩惱不說所以。凡夫二執未斷。二我之執恐生。二乘人我雖除。法我猶在。恐其起此。我有二種。一分別。二俱生。俱生之我任運而生。分別之我因教方起。恐凡夫因教分別。二我得生。二乘因師分別。法我得起。故不為說 問曰先云彼勿執為我。此云何異。述曰此言總未簡任運有我。其義可知 問第八相續似一常。恐起人我見。凡不聞本識有體相。是實慮法執大不說。述曰說第八雖生法執。若除法執必由唯識。第八既是諸法如實因緣。此乃唯識之本。故為大根得說本識(更有逐難云云思
【現代漢語翻譯】 現代漢語譯本： 關於『我對於凡夫愚人不演說』的論述。這一句，第三點正是說明不說。小乘（Hinayana）只有名稱而沒有實際的意義。這就是我對於愚人不演說的原因。只是開顯名稱的緣故。那些還在凡夫階段的人，名稱也尚未開顯。這就是我對於凡夫不開啟的原因。如果小乘的名稱已經存在，但不為他們演說。如果名稱也尚未存在，也不為他們開啟。問題：既然對於二乘（Śrāvakayāna and Pratyekabuddhayāna）和凡夫不開啟演說，為什麼現在又說讓他們聽聞呢？這裡聽聞的人有兩種。聲聞（Śrāvaka）之中也有兩種人：一種是根器不成熟的，一種是根器尚未成熟的。前者是決定性的，後者是不定性的。所以不為他們開啟演說。如果是不定性的，根器成熟了，為什麼不為他們演說呢？凡夫也是這樣，一種是根器不成熟的，沒有種姓的人；另一種是根器尚未成熟的。所以不為他們說。現在所說的聽聞者，都是根器已經成熟的人，所以才能聽聞。現在說『對於凡夫愚人不開啟演說』，意義就在於此。問題：先前說『對於凡夫我不說』，這有什麼不同呢？回答說，不是這樣的。只是簡別凡夫，不是二乘的緣故。現在的意思不是這樣。 關於『恐怕他們分別執著為我』的論述。這是第四句，解釋第二點，因為生起煩惱而不說。凡夫的兩種執著尚未斷除，即人我執（ātmagraha）和法我執（dharmagraha），恐怕生起人我執。二乘人我執雖然已經去除，但法我執仍然存在，恐怕他們生起法我執。我執有兩種，一種是分別的，一種是俱生的。俱生的我執是任運而生的，分別的我執是因教導才生起的。恐怕凡夫因為教導而分別，兩種我執得以產生。二乘因為師長的教導而分別，法我執得以生起。所以不為他們說。問題：先前說『他們不要執著為我』，這有什麼不同呢？回答說，這裡總說，沒有簡別任運而有的我執，其中的意義是可以理解的。問題：第八識（Ālayavijñāna）相續相似於一個常數，恐怕生起人我見。凡夫不聽聞本識有體相，是真實考慮法執而不說。回答說，說第八識雖然會生起法執，如果去除法執必定要通過唯識（Vijñānavāda）。第八識是諸法如實的因緣，這是唯識的根本。所以為大根器的人說本識。（更有進一步的提問，思考）
【English Translation】 English version: Regarding the statement 'I do not expound to ordinary fools.' This sentence, the third point, precisely clarifies the reason for not speaking. The Hinayana (小乘) only has names without substantial meaning. This is why I do not expound to fools. It is only for the sake of revealing the names. Those who are still in the stage of ordinary beings, the names have not yet been revealed. This is why I do not open up to ordinary beings. If the names of the Hinayana already exist, I do not expound them. If the names do not yet exist, I do not open them up either. Question: Since you do not open up and expound to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and ordinary beings, why do you now speak to let them hear? There are two kinds of people who hear here. Among the Śrāvakas (聲聞), there are also two kinds of people: one whose faculties are not mature, and one whose faculties are not yet mature. The former is of a definite nature, and the latter is of an indefinite nature. Therefore, I do not open up and expound to them. If they are of an indefinite nature and their faculties are mature, why do you not expound to them? Ordinary beings are also like this, one whose faculties are not mature, people without lineage; and another whose faculties are not yet mature. Therefore, I do not speak to them. Now, those who hear are all those whose faculties are already mature, so they can hear. Now, saying 'I do not open up and expound to ordinary fools,' the meaning lies in this. Question: Previously you said 'I do not speak to ordinary beings,' what is the difference? The answer is, it is not like that. It is only to distinguish ordinary beings, not the Two Vehicles. The current meaning is not like that. Regarding the statement 'Afraid that they will separately cling to it as self.' This is the fourth sentence, explaining the second point, because of arising afflictions, I do not speak. The two attachments of ordinary beings have not yet been severed, namely the attachment to self (ātmagraha) and the attachment to dharma (dharmagraha), fearing that the attachment to self will arise. Although the Two Vehicles have removed the attachment to self, the attachment to dharma still exists, fearing that they will give rise to this. There are two kinds of self-attachment, one is conceptual, and the other is innate. Innate self-attachment arises spontaneously, and conceptual self-attachment arises because of teaching. Fearing that ordinary beings will conceptualize because of teaching, the two self-attachments can arise. The Two Vehicles conceptualize because of the teacher's teaching, and the attachment to dharma can arise. Therefore, I do not speak to them. Question: Previously you said 'They should not cling to it as self,' what is the difference? The answer is, this is a general statement, without distinguishing the self-attachment that arises spontaneously, the meaning of which can be understood. Question: The eighth consciousness (Ālayavijñāna) continues similarly to a constant, fearing that the view of self will arise. Ordinary beings do not hear that the original consciousness has a substance and characteristics, it is a real consideration of dharma attachment that I do not speak. The answer is, saying that the eighth consciousness will give rise to dharma attachment, if you want to remove dharma attachment, you must go through the Yogācāra (Vijñānavāda). The eighth consciousness is the real cause and condition of all dharmas, this is the root of Yogācāra. Therefore, I speak of the original consciousness to those with great faculties. (There are further questions, think about it)
之)其此識義者。佛說法要以利物為本。若說此法。始則不墮生死。終令能得涅槃者。佛即為說。然此識凡夫聞之。生分別二我。若二乘聞生法執故。及不能作唯識觀故。始則有損終聞無益 問唯識非小境。不為說第八。末那二乘觀道除。應為二乘說。述曰末那惑障於人觀。二乘觀道得除人執。識細二乘非種智。所以不為說第七。即如見道。雖斷三惡趣果。第八細故不為說。末那識細故。彼非一切種智。亦不為說 問曰小乘觀道緣末那否。答無分別智觀。斷惑時自相觀故。觀末那理。后得智觀。非一切種智故。於事差別。無智亦不須緣。因此義。法師云。以九門分別八識。備師以七門分別八識。皆如前鈔。
論云複次嗢拖南曰。下答第二問。此中有二。初舉頌總顯八義。二長行廣解。初文可知。就長行中。初列八名屬當於頌。二次第解釋嗢拖南。而與鄔馱南自說經何別。就次第別解中。有八不同。即為八段。初段中有二。初問次解。問可知。答中五因不同。即為五段。其初因意者。諸小乘等中。不立本識。如經部師以六識持身。今意非此。謂從先業生者。能執持身。從現在緣生者。不能執持。此約長理。不約六識於一剎那。或起異熟心破。如文可知。此中應立量云。眼等轉識非能執后(宗)。現緣發故(因)。
【現代漢語翻譯】 現代漢語譯本：關於這種『識』（Vijnana，了別作用）的意義，佛陀說法是以利益眾生為根本。如果說這種法，開始能使眾生不墮入生死輪迴，最終能使眾生證得涅槃，佛陀就會為他們宣說。然而，這種『識』凡夫聽了，會產生分別『二我』（人我和法我）。如果二乘（聲聞乘和緣覺乘）聽了，會產生法執，並且不能修作唯識觀，所以開始時會有損害，最終也得不到利益。問：唯識不是小乘的境界，不為他們說第八識（阿賴耶識，Alaya-vijnana）。末那識（Manas-vijnana）二乘在觀道時可以去除，應該為二乘說末那識。答：末那識的迷惑會障礙人們的觀行，二乘觀道可以去除人執。第八識非常微細，二乘沒有一切種智（Sarvakarajnana，對一切事物、一切道理的智慧），所以不為他們說第七識（末那識）。就像見道位，雖然斷除了三惡趣的果報，但因為第八識非常微細，所以不為他們說。末那識非常微細，他們沒有一切種智，所以也不為他們說。問：小乘觀道時是否緣末那識？答：無分別智觀，在斷惑時觀其自相。觀末那識的道理，后得智觀，因為不是一切種智，所以在事相的差別上，沒有智慧也不需要緣。因此，法師說，用九個方面來分別八識，備師用七個方面來分別八識，都如前面的鈔文所說。 論中說：『複次，嗢拖南曰』。下面回答第二個問題。這裡面有兩部分。首先用偈頌總括地顯示八個意義，然後用長行詳細解釋。首先偈頌部分可以知道。就長行中，首先列出八個名稱，對應于偈頌。其次，次第解釋嗢拖南，這和鄔馱南自己說經有什麼區別？就次第分別解釋中，有八個不同，即分為八段。第一段中有兩個部分，首先是提問，其次是解答。提問部分可以知道。解答中有五個原因不同，即分為五段。其中第一個原因的意思是，諸如小乘等，不建立本識。如經部師認為六識能維持身心。現在的意思是，從先前的業力所生的識，能夠執持身心；從現在的因緣所生的識，不能執持身心。這是從長遠的道理來說，不是說六識在一剎那間，或者生起異熟心來破斥。如文中所說。這裡應該立一個量式：眼等轉識不能執持後有（宗），因為是現在的因緣所引發的（因）。
【English Translation】 English version: Regarding the meaning of this 『Vijnana』 (consciousness, the function of distinguishing), the Buddha's teaching is based on benefiting sentient beings. If teaching this Dharma can initially prevent sentient beings from falling into the cycle of birth and death, and ultimately enable them to attain Nirvana, the Buddha will teach it to them. However, when ordinary people hear about this 『Vijnana』, they will generate the discrimination of 『two selves』 (the self of person and the self of phenomena). If the two vehicles (Sravaka-yana and Pratyekabuddha-yana) hear it, they will generate attachment to the Dharma and will not be able to cultivate the Vijnanavada (Yogacara) view, so it will be harmful at the beginning and ultimately bring no benefit. Question: Vijnanavada is not the realm of the Small Vehicle, so the eighth consciousness (Alaya-vijnana) is not taught to them. Manas-vijnana can be removed by the two vehicles during the path of cultivation, so Manas-vijnana should be taught to the two vehicles. Answer: The delusion of Manas-vijnana hinders people's contemplation, and the two vehicles can remove the attachment to self through the path of cultivation. The eighth consciousness is very subtle, and the two vehicles do not have Sarvakarajnana (omniscience, the wisdom of all things and all principles), so the seventh consciousness (Manas-vijnana) is not taught to them. Just like the stage of seeing the path, although the retribution of the three evil realms is cut off, the eighth consciousness is not taught to them because it is very subtle. Manas-vijnana is very subtle, and they do not have Sarvakarajnana, so it is not taught to them either. Question: Does the Small Vehicle rely on Manas-vijnana during the path of cultivation? Answer: The non-discriminating wisdom contemplates its own nature when cutting off delusions. Contemplating the principle of Manas-vijnana, the wisdom gained after enlightenment contemplates, because it is not Sarvakarajnana, so in the difference of phenomena, there is no wisdom and no need to rely on it. Therefore, the Dharma master said that the eight consciousnesses are distinguished by nine aspects, and Master Bei distinguishes the eight consciousnesses by seven aspects, as mentioned in the previous commentary. The treatise says: 『Furthermore, Udanah says』. The following answers the second question. There are two parts here. First, the verse summarizes and reveals the eight meanings, and then the long passage explains in detail. First, the verse part can be understood. In the long passage, first list the eight names, corresponding to the verse. Secondly, explain Udanah in order, what is the difference between this and Udanah himself explaining the sutra? In the sequential explanation, there are eight differences, which are divided into eight sections. There are two parts in the first section, first the question, and then the answer. The question part can be understood. There are five different reasons in the answer, which are divided into five sections. The meaning of the first reason is that such as the Small Vehicle, etc., do not establish the original consciousness. For example, the Sautrantika school believes that the six consciousnesses can maintain the body and mind. The current meaning is that the consciousness born from previous karma can maintain the body and mind; the consciousness born from present conditions cannot maintain the body and mind. This is from a long-term perspective, not saying that the six consciousnesses arise in one moment, or give rise to Vipaka-citta (resultant consciousness) to refute. As stated in the text. Here, a syllogism should be established: the transforming consciousnesses such as the eye consciousness cannot maintain the subsequent existence (thesis), because it is caused by present conditions (reason).
如聲等起(喻)。又若有轉救之云。我眼等中亦有異熟心。從先業生能執持。汝何故云眼等轉識非能執持。而總遮我。今應破之。下第三因比量。若爾下第三因應不異。破此已救已為破故。后既有破。明知此中。但約長理相續道理破之。如前解釋。此第一因也。因言所以。即宗因等之因也。從此為名故言五因。前總破六識訖。下因別疏牒破。且疏善不善性心破故。第二因又六識身善不善等性可得。是第二因者。即欲破之且遮別法。有非執受。方為同喻。而能遮彼善不善等。設有解云。涅槃體能持有漏依止。今量云。二種涅槃定非執受。宗也。是無為故。因也。由如虛空喻也。此義既成轉破道諦 設有別計道諦能持。應立量云。無漏善心不能執受有漏諸根(宗)。此言為簡大圓鏡智慧執自身。若但總言無漏善心不能執受。即有不定過。為如涅槃。是無漏故。無漏善心不能執受。為如大圓鏡智。是無漏故。而能執受。避斯過故故作此言。是無漏故因由。如涅槃喻。此義既成。應須轉破有漏善心。應立量云。有漏善心應不執受有漏諸根(宗)。以是善故(因)。如無漏善(喻)。善既被破。不善須除。別立量云。諸不善心應非執受(宗)。有記性故(因)。如彼善品(喻)。雖破記性。無記之中有四無記。且除異熟。在第三
【現代漢語翻譯】 現代漢語譯本： 就像聲音等等的生起（是比喻）。又好像有能夠轉而救護的云。我的眼等之中也有異熟心（Vipāka-citta，由先前行為產生的果報心），從先前的業力所生，能夠執持。你為什麼說眼等轉識（Pravrtti-vijnana，現行識）不能執持，而總括地否定我？現在應當破斥它。下面是第三個因的比量。 如果這樣，下面第三個因應該沒有不同。因為這個破斥已經被救護，已經被破斥了。後面既然有破斥，明顯知道這裡只是就長遠的道理相續的道理來破斥它，就像之前的解釋。這是第一個因。因，是所以然，也就是宗因等等的因。從此作為名稱，所以說五因。前面總括地破斥了六識完畢。下面分別疏解破斥。暫且疏解善不善性的心來破斥。所以第二個因，又六識身（sad-vijnanakaya，六識的集合）的善不善等等的性質可以得到，這是第二個因，也就是想要破斥它，暫且遮止別法，有不是執受的，才算是同喻。而能夠遮止那些善不善等等。假設有人解釋說，涅槃（Nirvana，寂滅）的本體能夠持有漏（Sasrava，有煩惱）的依止。現在立量說，兩種涅槃必定不是執受（宗），因為是無為（Asamskrta，非造作）的緣故（因），就像虛空（Akasa，空間）一樣（喻）。這個道理既然成立，就轉而破斥道諦（Marga-satya，通往解脫的真理）。 假設有人另外計度說，道諦能夠執持，應該立量說，無漏（Anasrava，無煩惱）的善心不能執受有漏的諸根（宗）。這句話是爲了簡別大圓鏡智（Adarsa-jnana，如實反映一切的智慧）能夠執持自身。如果只是總括地說無漏的善心不能執受，就會有不定過，比如涅槃，是無漏的緣故。無漏的善心不能執受，比如大圓鏡智，是無漏的緣故，卻能夠執受。爲了避免這個過失，所以才這樣說。是無漏的緣故（因），就像涅槃（喻）。這個道理既然成立，就應該轉而破斥有漏的善心。應該立量說，有漏的善心應該不執受有漏的諸根（宗），因為是善的緣故（因），就像無漏的善（喻）。善既然被破斥，不善就必須去除。另外立量說，諸不善心應該不是執受（宗），因為是有記性的緣故（因），就像那些善品（喻）。雖然破斥了記性，無記之中有四種無記，暫且去除異熟，在第三個。
【English Translation】 English version: It's like the arising of sound and so on (as an analogy). Also, like a cloud that can turn and save. In my eyes and so on, there is also Vipāka-citta (resultant consciousness), born from previous karma, which can grasp and hold. Why do you say that the Pravrtti-vijnana (active consciousness) of the eyes and so on cannot grasp and hold, and generally deny me? Now it should be refuted. Below is the third cause's inference. If so, the third cause below should not be different. Because this refutation has been rescued and refuted. Since there is refutation later, it is clear that here it is only refuted based on the continuous principle of long-term reasoning, just like the previous explanation. This is the first cause. 'Cause' is the reason why, that is, the cause of the reason, etc. From this as the name, it is called the five causes. The general refutation of the six consciousnesses has been completed above. Below, the refutation is explained separately. Let's first explain the mind of good and non-good nature to refute. So the second cause, and the nature of good and non-good, etc., of the sad-vijnanakaya (aggregate of six consciousnesses) can be obtained, which is the second cause, that is, wanting to refute it, temporarily preventing other dharmas, having what is not grasped, is considered a similar analogy. And can prevent those good and non-good, etc. Suppose someone explains that the nature of Nirvana (extinction) can hold the Sasrava (with afflictions) reliance. Now, establish the quantity saying that the two kinds of Nirvana are definitely not grasped (thesis), because they are Asamskrta (unconditioned) (reason), just like Akasa (space) (analogy). Since this principle is established, it turns to refute the Marga-satya (truth of the path). Suppose someone else calculates that the Marga-satya can grasp, one should establish the quantity saying that the Anasrava (without afflictions) good mind cannot grasp the Sasrava roots (thesis). This sentence is to distinguish that the Adarsa-jnana (mirror-like wisdom) can grasp itself. If one only generally says that the Anasrava good mind cannot grasp, there will be an indefinite fault, such as Nirvana, because it is Anasrava. The Anasrava good mind cannot grasp, such as the Adarsa-jnana, because it is Anasrava, but it can grasp. In order to avoid this fault, it is said in this way. It is Anasrava (reason), like Nirvana (analogy). Since this principle is established, one should turn to refute the Sasrava good mind. One should establish the quantity saying that the Sasrava good mind should not grasp the Sasrava roots (thesis), because it is good (reason), like the Anasrava good (analogy). Since good has been refuted, non-good must be removed. Separately establish the quantity saying that all non-good minds should not be grasped (thesis), because they are of a marked nature (reason), like those good qualities (analogy). Although the marked nature has been refuted, there are four unmarked among the unmarked, temporarily removing the Vipāka, in the third.
因。變化等三。今應別破。量云三無記心應非執受(宗)。以間斷故(因)。由如聲電(喻)。或因喻云。非異熟性故。如善惡心。此因亦善。前因有異熟生心為不定過。今論云。雖云善不善性。不言無記。既有等字。明別有破。雖復疏牒。其六識中無記報心。此中有計。以為執持。應破彼計。故第三因即遮此計。
論云又六識身無覆無記異熟所攝類不可得是第三因者。言六識中雖有異熟。但一念生。或諸心間。前後一類。異熟生必不可得。前後一類異熟之性。無有變易。可能執持。是真異熟。今六識中異熟心。但一念生。非無有間。既非一類。是異熟生。不得稱言而能執受。應立量云。六種轉識非真異熟生(宗)。有間斷故(因)。譬如風聲等(喻)。此量未明。應更別立之。六種轉識無覆無記異熟一類既不可得不能執持身(宗)。有間斷義故(因)。喻等同前。或應立量云。六轉識中異熟生心不能執受(宗)。有間斷故(因)。如風聲等(喻)。其論云異熟類不可得者。即是此中。有間斷之因言也。即彼逐難。六識中異熟心。是異熟生。非真異熟。不能執持者。汝宗何故言不苦不樂受。從異熟生。既異熟生應非執受。述曰異熟生有二種。一從異熟種子生。二從異熟相續生。第六識等者。是異熟種子生。名假
【現代漢語翻譯】 現代漢語譯本 因為有因、變化等三種情況，現在應該分別破斥。可以這樣立論：三種無記心不應該是執受（宗），因為它有間斷（因），就像聲音和閃電（喻）。或者可以這樣立論：因為它不是異熟性（因），就像善心和噁心（喻）。這個因是好的。之前的因有異熟生心作為不定過失。現在的論述說：雖然說了善和不善的性質，但沒有說無記。既然有『等』字，就表明還有其他的破斥。即使是疏牒，其中的六識中的無記報心，這裡有人認為它可以執持，應該破斥他們的觀點。所以第三個因就是爲了遮止這種觀點。
論中說：『又六識身無覆無記異熟所攝類不可得是第三因』，意思是說六識中雖然有異熟，但只在一念之間產生，或者在各種心之間，前後屬於同一類。異熟生必定是不可得的。前後屬於同一類的異熟之性，沒有變易，才可能執持，才是真正的異熟。現在六識中的異熟心，只在一念之間產生，並非沒有間斷。既然不是同一類，是異熟生，就不能說它能夠執受。應該這樣立論：六種轉識不是真正的異熟生（宗），因為它有間斷（因），比如風聲等（喻）。這個立論不夠明確，應該另外再立一個。六種轉識的無覆無記異熟一類既然不可得，就不能執持身體（宗），因為它有間斷的含義（因），比喻等同於前面。或者應該這樣立論：六轉識中的異熟生心不能執受（宗），因為它有間斷（因），比如風聲等（喻）。論中說『異熟類不可得』，就是指這個意思，有間斷的因在其中。就是他們追問：六識中的異熟心，是異熟生，不是真正的異熟，不能執持。你們的宗派為什麼說不苦不樂受是從異熟生？既然是異熟生，就不應該能被執受。述曰：異熟生有兩種，一種是從異熟種子生，一種是從異熟相續生。第六識等，是從異熟種子生，是假名。
【English Translation】 English version Because there are three conditions such as cause, change, etc., they should be refuted separately now. One can argue: the three kinds of non-specified (avyākrta) minds should not be 'grasped' (宗), because they are intermittent (因), like sound and lightning (喻). Or one can argue: because it is not of 'vipāka nature' (因), like wholesome and unwholesome minds (喻). This reason is good. The previous reason had 'vipāka-born mind' as an 'undetermined fault'. The current argument says: although it speaks of wholesome and unwholesome nature, it does not mention non-specified. Since there is the word 'etc.', it indicates that there are other refutations. Even if it is a 'detailed explanation', the non-specified resultant mind in the six consciousnesses, some here believe that it can grasp, and their view should be refuted. Therefore, the third reason is to prevent this view.
The treatise says: 'Furthermore, the 'uncovered non-specified vipāka' category of the six consciousnesses is unobtainable, which is the third reason.' This means that although there is vipāka in the six consciousnesses, it only arises in a single moment, or between various minds, before and after belonging to the same category. 'Vipāka-born' must be unobtainable. The nature of vipāka that belongs to the same category before and after, without change, can be grasped, and is the true vipāka. Now, the vipāka mind in the six consciousnesses only arises in a single moment, and is not without interruption. Since it is not of the same category, it is 'vipāka-born', and cannot be said to be able to grasp. One should argue: the six 'transforming consciousnesses' (六種轉識) are not truly 'vipāka-born' (宗), because they are intermittent (因), like wind and sound, etc. (喻). This argument is not clear enough, and another should be established. Since the 'uncovered non-specified vipāka' category of the six transforming consciousnesses is unobtainable, it cannot grasp the body (宗), because it has the meaning of interruption (因), the metaphor is the same as before. Or one should argue: the 'vipāka-born' mind in the six transforming consciousnesses cannot grasp (宗), because it is intermittent (因), like wind and sound, etc. (喻). The treatise says 'the vipāka category is unobtainable', which refers to this meaning, with the reason of interruption within it. That is, they question: the vipāka mind in the six consciousnesses is 'vipāka-born', not true vipāka, and cannot grasp. Why does your school say that the 'neither-suffering-nor-pleasure feeling' (不苦不樂受) is born from vipāka? Since it is 'vipāka-born', it should not be able to be grasped. It is stated: there are two kinds of 'vipāka-born', one is born from 'vipāka seeds', and the other is born from 'vipāka continuity'. The sixth consciousness, etc., is born from 'vipāka seeds', and is a nominal designation.
異熟。如眼根非真異熟。其第八識是異熟相續生。前念后念皆異熟故。今前念后念皆是異熟者。能執持非六種識。故有異也。即以此文。一師言。欲界有第六異熟心。一師云。此乃遮計。又彼外計。汝宗第七識。應得能執持身。何勞第八者。應立量云。我第七識不能執持身。非異熟性故。如六種轉識等。又彼外計。非一種識能持一切根。一一自識能持自根。今應破之故。第四因云。又六識身各別依轉。乃至是第四因。此中有二。初依計正破。二縱計逐難。謂如眼識起時余耳等無識之根便應爛壞(宗)。無能持識故(因)。以小乘宗諸識不併生故。如死屍(喻)。設許執受亦不應理者。此牒計逐難。謂彼外計眼識起時。非但唯持眼根。亦能持余耳等之根。今設縱之故云。設許執受亦不應理。識遠離故。今立量云。眼識必不能持耳等諸根(宗)。識遠離故(因)。如他八識不能持身根等。如死屍等。又有合立量云。無識諸根應無執受(宗)。識遠離故(因)。如死屍(喻)。既難無執受已。應成非情攝。立量云。無識諸根應非情攝(宗)。無執受故(因)。如死屍(喻)。又眼等諸識起時。應不遞相執受(宗)。所依別故(因)。由如眼識起時不依諸根。此量有過。同喻所立不成。過如前所計。身識持自根。設爾應成數執
【現代漢語翻譯】 現代漢語譯本 異熟（Vipāka）。例如，眼根並非真正的異熟果報。而第八識（Ālaya-vijñāna，阿賴耶識）是異熟相續而生，前一念和后一念都是異熟的緣故。如果現在前一念和后一念都是異熟，那麼能執持（根身）的就不是前六種識（眼識、耳識、鼻識、舌識、身識、意識），所以才有差別。就用這段文字，一位論師說，欲界有第六異熟心（指意識）。另一位論師說，這實際上是爲了遮止（其他宗派的）計度。此外，其他外道計度說，你們宗派的第七識（末那識，Manas-vijñāna）應該能夠執持身體，何必需要第八識呢？應該建立論式說：『我的第七識不能執持身體，因為它不是異熟的性質，就像六種轉識等。』此外，其他外道計度說，不是一種識能夠執持一切根，而是一個個各自的識能夠執持各自的根。現在應該破斥這種觀點，所以第四個理由是：『此外，六識身各自依不同的根而轉』，乃至這是第四個理由。這裡面包含兩層意思：第一，依據（對方的）計度正面破斥；第二，縱容（對方的）計度，然後進一步詰難。意思是說，如果眼識生起的時候，其餘耳根等沒有識的根就應該腐爛損壞（這是所立的宗），因為沒有能夠執持的識（這是理由），因為小乘宗認為各種識不能同時生起。就像死屍（這是比喻）。假設允許（眼識）執受，也不合道理，這是引用（對方的）計度，然後進一步詰難。意思是說，那些外道計度認為，眼識生起的時候，不僅僅執持眼根，也能執持其餘耳根等。現在假設縱容他們的觀點，所以說『假設允許執受，也不合道理』，因為識是遠離的。現在建立論式說：『眼識必定不能執持耳根等（這是所立的宗），因為識是遠離的（這是理由），就像其他的第八識不能執持身根等，就像死屍等。』又有合併建立論式說：『沒有識的諸根應該沒有執受（這是所立的宗），因為識是遠離的（這是理由），就像死屍（這是比喻）。』既然已經詰難了沒有執受，就應該成為非情所攝。建立論式說：『沒有識的諸根應該屬於非情所攝（這是所立的宗），因為沒有執受（這是理由），就像死屍（這是比喻）。』此外，眼識等諸識生起的時候，應該不互相執受（這是所立的宗），因為所依的根是不同的（這是理由），就像眼識生起的時候不依賴於其他根。這個論式有過失，同喻所立不成。過失就像前面所計度的，身識執持自己的根。假設這樣，就應該成為多數執持。
【English Translation】 English version Vipāka (異熟, result of past actions). For example, the eye faculty (眼根) is not a true Vipāka. However, the eighth consciousness (Ālaya-vijñāna, 阿賴耶識), is born from the continuous flow of Vipāka, because the preceding and subsequent moments are both Vipāka. If the preceding and subsequent moments are both Vipāka, then what can hold (the physical body) is not the first six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses), hence there is a difference. Using this passage, one teacher says that the desire realm has a sixth Vipāka mind (referring to the mind consciousness). Another teacher says that this is actually to refute (other schools') speculations. Furthermore, other external schools speculate that your school's seventh consciousness (Manas-vijñāna, 末那識) should be able to hold the body, so why is there a need for the eighth consciousness? One should establish the proposition: 'My seventh consciousness cannot hold the body because it is not of the nature of Vipāka, like the six transforming consciousnesses, etc.' Furthermore, other external schools speculate that it is not one consciousness that can hold all faculties, but each individual consciousness can hold its own faculty. Now, this view should be refuted, so the fourth reason is: 'Furthermore, the six consciousness bodies each rely on different faculties to function,' and so on, this is the fourth reason. There are two layers of meaning here: first, to directly refute based on (the opponent's) speculation; second, to indulge (the opponent's) speculation and then further challenge. It means that if the eye consciousness arises, the remaining faculties such as the ear faculty, which have no consciousness, should rot and be damaged (this is the proposition), because there is no consciousness that can hold them (this is the reason), because the Small Vehicle school believes that various consciousnesses cannot arise simultaneously. Like a corpse (this is the metaphor). Assuming that (the eye consciousness) is allowed to hold them, it is also unreasonable, this is quoting (the opponent's) speculation and then further challenging. It means that those external schools speculate that when the eye consciousness arises, it not only holds the eye faculty, but also holds the remaining ear faculties, etc. Now, assuming that their view is indulged, hence it is said 'Assuming that it is allowed to hold them, it is also unreasonable,' because the consciousness is distant. Now, establish the proposition: 'The eye consciousness definitely cannot hold the ear faculties, etc. (this is the proposition), because the consciousness is distant (this is the reason), like the other eighth consciousnesses cannot hold the body faculty, etc., like a corpse, etc.' There is also a combined proposition: 'Faculties without consciousness should have no holding (this is the proposition), because the consciousness is distant (this is the reason), like a corpse (this is the metaphor).' Since it has already been challenged that there is no holding, it should become included in non-sentient beings. Establish the proposition: 'Faculties without consciousness should belong to non-sentient beings (this is the proposition), because there is no holding (this is the reason), like a corpse (this is the metaphor).' Furthermore, when the eye consciousness and other consciousnesses arise, they should not hold each other (this is the proposition), because the faculties they rely on are different (this is the reason), like when the eye consciousness arises, it does not rely on other faculties. This proposition has a fault, the established analogy is not valid. The fault is like the previously speculated, the body consciousness holds its own faculty. If this is the case, it should become multiple holdings.
過故。第五因應成數執過。其文可解。此中有量。既有執受不執受。不執受時應非有情攝。無執受故。如死屍等。又可云六種轉識應非執受。三性心間非一類故。如聲火炎等。此亦有過。由上五因。六識執持。既非道理。故許第八能執持身。結文可知。
論云何故若無阿賴耶識。乃至識不俱轉。此第二因。非正建立第八識。但因外難便破小執。建立自宗。此中有二。初問次正釋 何故若無等者。此即初也。若準前後解。此文稍違。所以者何。且如前文。若有第八執受。依止可得。若無第八依止。執受不可得。今若準解應言。若有第八。最初生起可得。若無第八。最初生起不可得者。是言便生但總應言。小乘無第八。諸識不併生。大乘理即云。根境緣具五識皆起。何緣一識最初生起。有第八識。即許諸識並生。故有第八。無最初起是應道理。汝既無于第八。有最初生。此不應理。今小乘問云。何故若無第八。最初生起。不應正理。可直案文。不可準前及后而興準解。此為問訖。就正解中有二。初假設外難。二依難正解。以小乘中諸識別生。其文易了。其答中有三。初總答以徴釋所以。第一及徴可知。第三正釋中雲。容有二識俱時轉者。謂大乘中諸識。亦有別生時故。余文易了。此中應立量云。三緣具足眼識起時三
【現代漢語翻譯】 現代漢語譯本
過故。第五因應成數執過。其文可解。此中有量。既有執受不執受。不執受時應非有情攝。無執受故。如死屍等。又可云六種轉識應非執受。三性心間非一類故。如聲火炎等。此亦有過。由上五因。六識執持。既非道理。故許第八能執持身。結文可知。
論云何故若無阿賴耶識（ālaya-vijñāna，梵文，意為『藏識』）。乃至識不俱轉。此第二因。非正建立第八識。但因外難便破小執。建立自宗。此中有二。初問次正釋 何故若無等者。此即初也。若準前後解。此文稍違。所以者何。且如前文。若有第八執受。依止可得。若無第八依止。執受不可得。今若準解應言。若有第八。最初生起可得。若無第八。最初生起不可得者。是言便生但總應言。小乘無第八。諸識不併生。大乘理即云。根境緣具五識皆起。何緣一識最初生起。有第八識。即許諸識並生。故有第八。無最初起是應道理。汝既無于第八。有最初生。此不應理。今小乘問云。何故若無第八。最初生起。不應正理。可直案文。不可準前及后而興準解。此為問訖。就正解中有二。初假設外難。二依難正解。以小乘中諸識別生。其文易了。其答中有三。初總答以徴釋所以。第一及徴可知。第三正釋中雲。容有二識俱時轉者。謂大乘中諸識。亦有別生時故。余文易了。此中應立量云。三緣具足眼識起時三 English version
Passing Faults. The fifth cause responds to the fault of numerical attachment. The text is understandable. There is a measure in this: since there is grasping and non-grasping, when there is non-grasping, it should not be included among sentient beings, because there is no grasping, like a corpse. Also, it can be said that the six kinds of transformed consciousness should not be grasping, because the minds of the three natures are not of the same kind, like sound, fire, and flames. This also has faults. Because of the above five causes, the six consciousnesses grasping is not reasonable. Therefore, it is accepted that the eighth consciousness can grasp the body. The concluding text is understandable.
The treatise says, 'Why, if there is no Ālaya-vijñāna (Sanskrit, meaning 'storehouse consciousness'), do the consciousnesses not arise together?' This second cause does not properly establish the eighth consciousness, but because of external difficulties, it refutes the small attachments and establishes its own doctrine. There are two parts to this: first, the question, and then the correct explanation. 'Why, if there is no...' This is the first part. If understood according to the preceding and following texts, this passage is slightly contradictory. Why is that? For example, in the previous text, if there is an eighth consciousness that grasps, a basis can be obtained. If there is no eighth consciousness as a basis, grasping cannot be obtained. Now, if understood accordingly, it should be said, 'If there is an eighth consciousness, the initial arising can be obtained. If there is no eighth consciousness, the initial arising cannot be obtained.' This statement then arises, but in general, it should be said that the Hinayana does not have an eighth consciousness, and the consciousnesses do not arise together. The Mahayana principle says that when the root, object, and condition are complete, the five consciousnesses all arise. Why does one consciousness arise initially? Having the eighth consciousness means that the consciousnesses can arise together. Therefore, having the eighth consciousness without initial arising is reasonable. Since you do not have an eighth consciousness with initial arising, this is not reasonable.' Now, the Hinayana asks, 'Why, if there is no eighth consciousness, is initial arising not reasonable?' It can be directly based on the text and not understood according to the preceding and following texts. This is the end of the question. In the correct explanation, there are two parts: first, assuming external difficulties, and second, explaining correctly based on the difficulties. In the Hinayana, the consciousnesses arise separately, and the text is easy to understand. There are three parts to the answer: first, a general answer to explain the reason. The first and the question are understandable. The third correct explanation says, 'It is possible for two consciousnesses to arise simultaneously,' which means that in the Mahayana, the consciousnesses also have times of separate arising. The rest of the text is easy to understand. In this, a measure should be established: 'When the three conditions are complete, when the eye consciousness arises, three'
【English Translation】 English version
Passing Faults. The fifth cause responds to the fault of numerical attachment. The text is understandable. There is a measure in this: since there is grasping and non-grasping, when there is non-grasping, it should not be included among sentient beings, because there is no grasping, like a corpse. Also, it can be said that the six kinds of transformed consciousness should not be grasping, because the minds of the three natures are not of the same kind, like sound, fire, and flames. This also has faults. Because of the above five causes, the six consciousnesses grasping is not reasonable. Therefore, it is accepted that the eighth consciousness can grasp the body. The concluding text is understandable.
The treatise says, 'Why, if there is no Ālaya-vijñāna (Sanskrit, meaning 'storehouse consciousness'), do the consciousnesses not arise together?' This second cause does not properly establish the eighth consciousness, but because of external difficulties, it refutes the small attachments and establishes its own doctrine. There are two parts to this: first, the question, and then the correct explanation. 'Why, if there is no...' This is the first part. If understood according to the preceding and following texts, this passage is slightly contradictory. Why is that? For example, in the previous text, if there is an eighth consciousness that grasps, a basis can be obtained. If there is no eighth consciousness as a basis, grasping cannot be obtained. Now, if understood accordingly, it should be said, 'If there is an eighth consciousness, the initial arising can be obtained. If there is no eighth consciousness, the initial arising cannot be obtained.' This statement then arises, but in general, it should be said that the Hinayana does not have an eighth consciousness, and the consciousnesses do not arise together. The Mahayana principle says that when the root, object, and condition are complete, the five consciousnesses all arise. Why does one consciousness arise initially? Having the eighth consciousness means that the consciousnesses can arise together. Therefore, having the eighth consciousness without initial arising is reasonable. Since you do not have an eighth consciousness with initial arising, this is not reasonable.' Now, the Hinayana asks, 'Why, if there is no eighth consciousness, is initial arising not reasonable?' It can be directly based on the text and not understood according to the preceding and following texts. This is the end of the question. In the correct explanation, there are two parts: first, assuming external difficulties, and second, explaining correctly based on the difficulties. In the Hinayana, the consciousnesses arise separately, and the text is easy to understand. There are three parts to the answer: first, a general answer to explain the reason. The first and the question are understandable. The third correct explanation says, 'It is possible for two consciousnesses to arise simultaneously,' which means that in the Mahayana, the consciousnesses also have times of separate arising. The rest of the text is easy to understand. In this, a measure should be established: 'When the three conditions are complete, when the eye consciousness arises, three'
緣具諸耳等識亦應現起(宗)。三緣具故(因)。如現起眼識(喻)。汝前所難。恐識並生。不許第八是有。今成諸識並生。已應許有第八。此返釋成。論第三因中初問等。如前判文。此因亦非正立。第八之因為外釋義。難時外便返問。因為通難。返立本識。謂外小計識不併生。意緣色時。在眼識后。今破此識。緣過去色境。應不明瞭。應立量云。眼識等后散心意識緣次過去眼等所引境色應不明瞭。宗也。此言簡彼定心及獨頭意。今遠緣者。今偏破過去近意識。簡遠意識。因云不定位攝緣過去故。此言又簡定心。如散心中。緣過去等百千劫事。此是亦簡定心。又為不明瞭故。應不明瞭。宗因喻如前。此中文意如對法抄。
論云何故若無阿賴耶識有種子性。乃至不應道理者。此下不能別判諸文。以小乘中計六轉識。能持于種。今以諸心別異。云何持種。應立量云。六種轉識不能持種(宗)。因云展轉異故。由如鼓等所發音聲。又云六種轉識應不持種。三性間故。如身語業。余文可知。
論云又彼諸識長時間斷不應相續長時流轉等者。又汝若執六識持種。如入無心定時。其六轉識長時間斷。既無能持之識。不應所持之種。而得相續長時流轉。不生滅也。應立量云。入無心定種子應失(宗)。無識持故(因)。
【現代漢語翻譯】 現代漢語譯本 『緣具諸耳等識亦應現起』（宗）。因為三緣具足的緣故（因）。就像眼識的現起一樣（喻）。你之前所提出的疑問，是擔心諸識同時產生，而不承認第八識的存在。現在如果承認諸識同時產生，那就應該承認第八識的存在了。這是反過來解釋成立。論中第三個『因』中的第一個問題等等，如同前面判斷文義一樣。這個『因』也不是正確成立的。第八識的『因』是外道解釋的意義。辯論時外道便反過來提問，因為這是普遍的難題。反過來成立本識。外道小乘計度諸識不能同時產生，認為意識緣色時，在眼識之後。現在破斥這種觀點，認為此識緣過去色境，應該不明瞭。應該立量說：眼識等之後的散亂心意識緣于先前過去眼等所引之境色，應該是不明瞭的（宗）。這句話簡別了定心和獨頭意識。現在說遠緣，現在偏破過去近意識，簡別遠意識。因為不定位攝取緣過去之故（因）。這句話又簡別了定心，就像散亂心中，緣過去等百千劫的事情。這也是簡別定心。又因為不明瞭的緣故，應該不明瞭（宗）。『因』和『喻』如同前面所說。這段文字的意義如同《對法抄》中所說。
論：『為什麼如果沒有阿賴耶識，會有種子性，乃至不應道理呢？』以下不能分別判斷諸文。因為小乘中計度六轉識能夠持種。現在認為諸心各不相同，怎麼能夠持種呢？應該立量說：六種轉識不能持種（宗）。因為輾轉變異的緣故（因）。猶如鼓等所發出的聲音。又說：六種轉識應該不能持種，因為是三性之間的緣故。猶如身語業。其餘文義可以知道。
論：『又那些諸識長時間斷滅，不應該相續長時流轉等等。』又如果你執著六識持種，比如進入無心定時，那六轉識長時間斷滅。既然沒有能夠持種的識，不應該所持的種子，而能夠相續長時流轉，不生不滅啊。應該立量說：進入無心定，種子應該失壞（宗）。因為沒有識持有的緣故（因）。
【English Translation】 English version 'The consciousnesses of ears, etc., should also arise when the conditions are complete' (thesis). Because the three conditions are complete (reason). Like the arising of eye consciousness (example). Your previous question was concerned that multiple consciousnesses would arise simultaneously, and you did not accept the existence of the eighth consciousness. Now, if you admit that multiple consciousnesses arise simultaneously, then you should admit the existence of the eighth consciousness. This is a refutation that establishes the point. The first question in the third 'reason' in the treatise, etc., is judged as before. This 'reason' is also not correctly established. The 'reason' for the eighth consciousness is the meaning explained by externalists. During the debate, the externalist would ask in return, because this is a common difficulty. It establishes the fundamental consciousness in return. The externalist Hinayana school believes that consciousnesses do not arise simultaneously, thinking that when consciousness cognizes form, it is after eye consciousness. Now, refuting this view, it is argued that this consciousness, cognizing past objects of form, should be unclear. One should establish the following syllogism: The distracted mind consciousness after eye consciousness, etc., cognizing the object of form previously perceived by the eye, etc., should be unclear (thesis). This statement distinguishes between meditative mind and isolated consciousness. Now, speaking of distant cognition, we are now specifically refuting the past proximate consciousness, distinguishing it from distant consciousness. Because it is not fixed in location and cognizes the past (reason). This statement also distinguishes meditative mind, like in a distracted mind, cognizing events of past hundreds of thousands of kalpas. This also distinguishes meditative mind. Also, because of being unclear, it should be unclear (thesis). The 'reason' and 'example' are as mentioned before. The meaning of this passage is as in the Abhidharmasamuccaya.
Treatise: 'Why, if there is no Ālayavijñāna (storehouse consciousness), would there be seed nature, and so on, which is unreasonable?' Below, the texts cannot be judged separately. Because the Hinayana school believes that the six consciousnesses can hold seeds. Now, it is argued that since the minds are different, how can they hold seeds? One should establish the following syllogism: The six consciousnesses cannot hold seeds (thesis). Because they change and transform (reason). Like the sounds produced by drums, etc. It is also said: The six consciousnesses should not hold seeds, because they are between the three natures. Like bodily and verbal actions. The remaining meaning of the text can be understood.
Treatise: 'Also, those consciousnesses, having been interrupted for a long time, should not continue to flow for a long time, etc.' Also, if you insist that the six consciousnesses hold seeds, such as when entering a state of non-mind, the six consciousnesses are interrupted for a long time. Since there is no consciousness that can hold the seeds, the seeds that are held should not be able to continue to flow for a long time, without arising or ceasing. One should establish the following syllogism: Upon entering a state of non-mind, the seeds should be lost (thesis). Because there is no consciousness holding them (reason).
如入無餘般涅槃界。又應立量云。入滅定時六識長時間斷。此即無識持種。即種已失。不應而有出定相續。而復更得長時流轉。用何種生。又此以何為識持身。難破無持種子識門。兼此破入滅定時。六識間斷。不應其身而得長時流轉。彼經多時。無識持故。便應爛壞。相續謂身也。若爾與下第七破何異。既爾取第一第二好。
論云何故若無諸識俱轉業用差別不應道理等者。此第五亦非正立第八而破於他。亦因他難解難之由。遂成第八。四種業用。一了別器業。謂外器世界。二了別依業。即內五根扶根五塵及內種子等。此二第八識之業故。勝鬘經云。自身資生具。一時頓分別。此第一業。第八唯變故。緣從種生。故名為變。是彼境故。名為彼緣。其內依業。具有二義。一變故緣。二執故緣。變故緣義。如上可知。執故緣者名眾生數。三了別我業。即末那常計第八以為我也。四了別境業。即餘六識各了自境。此中意者。謂第四境業。一識起時。剎那剎那四業俱轉。非一切時無心悶絕等。及入無心定。而皆具四。唯具前三故。如經所說。若一境業起時。必剎那剎那四業可得。若無第八。諸識不得並生。而此四業。不可一識一時頓有。豈不違經及於道理。小乘若信大教。及一剎那中。有此四業。可如此難。他宗既不信經
【現代漢語翻譯】 現代漢語譯本： 如進入無餘涅槃的境界。又應該這樣立論：入滅定時，六識長時間中斷，這就是沒有意識來保持種子，種子已經失去，不應該有出定后相續的狀態，又如何能夠再次獲得長時間的流轉？用什麼種子產生？又用什麼作為意識來維持身體？難以攻破沒有保持種子的阿賴耶識的說法。同時，這也駁斥了入滅定時，六識中斷，身體不應該能夠長時間流轉的說法。因為經過很長時間，沒有意識保持，身體就應該腐爛。相續指的是身體。如果這樣，這和下面第七個駁斥有什麼不同？既然這樣，就取第一和第二個駁斥的優點。
論中說，如果不是各種識共同運轉，業用差別就不合道理等等。這第五個駁斥也不是正面建立第八識來駁斥他人，而是因為他人難以理解，所以才形成第八識的說法。第八識有四種業用：一是了別器業（了別，即認識、辨別的意思），指外在的器世界；二是了別依業，即內在的五根（眼、耳、鼻、舌、身）扶根塵（扶助五根的五種塵境）以及內在的種子等。這兩種都是第八識的業用。如《勝鬘經》所說：『自身資生具，一時頓分別。』這是第一種業用，第八識只是變現，因為緣起于種子，所以稱為變現，因為是它的境界，所以稱為它的緣。內在的依業具有兩種含義：一是變故緣，二是執故緣。變故緣的含義如上所述。執故緣指的是眾生之數。三是了別我業，即末那識（第七識）常常執計第八識為我。四是了別境業，即其餘六識各自了別自己的境界。這裡的意思是說，當第四種境業，一個識生起時，剎那剎那間四種業用同時運轉，不是所有時候都無心悶絕等，即使進入無心定，也具備前三種業用。如經文所說，如果一個境業生起時，必定剎那剎那間四種業用都可以獲得。如果沒有第八識，各種識就不能同時產生，而這四種業用，不可能一個識在同一時間全部具有，這豈不是違背了經文和道理？小乘如果相信大乘教義，以及一個剎那中有這四種業用，就可以這樣駁斥。但對方既然不相信經文。
【English Translation】 English version: As entering the realm of Nirvana without remainder. Furthermore, one should establish the following argument: When entering cessation meditation, the six consciousnesses are interrupted for a long period. This means there is no consciousness holding the seeds, and the seeds have already been lost. There should not be a continuation of arising after emerging from meditation. How can one then obtain a long period of transmigration again? What seed is used to generate it? Furthermore, what serves as the consciousness to maintain the body? It is difficult to refute the doctrine of the Alaya-consciousness (storehouse consciousness) that holds the seeds. Moreover, this refutes the notion that when entering cessation meditation, the six consciousnesses are interrupted, and the body should not be able to continue for a long time. Because after a long time, without consciousness holding it, the body should decay. 'Continuation' refers to the body. If so, how is this different from the seventh refutation below? Since this is the case, take the advantages of the first and second refutations.
The treatise says, 'Why is it that if there are no various consciousnesses operating together, the differences in karmic functions would not be reasonable?' This fifth refutation is also not directly establishing the eighth consciousness to refute others, but rather because others find it difficult to understand, the doctrine of the eighth consciousness is formed. The eighth consciousness has four kinds of karmic functions: First, the 'discriminating container karma' (discriminating means recognizing or distinguishing), referring to the external container world; second, the 'discriminating dependent karma,' referring to the internal five roots (eye, ear, nose, tongue, body), the supporting root dusts (the five kinds of dust realms that support the five roots), and the internal seeds, etc. These two are the karmic functions of the eighth consciousness. As the 'Śrīmālādevī Siṃhanāda Sūtra' says, 'One's own body and the means of sustenance are all discriminated at once.' This is the first karmic function. The eighth consciousness only transforms, because it arises from seeds, it is called transformation, and because it is its realm, it is called its condition. The internal dependent karma has two meanings: one is 'transformation condition,' and the other is 'attachment condition.' The meaning of 'transformation condition' is as described above. 'Attachment condition' refers to the number of sentient beings. Third, the 'discriminating self karma,' which is the Manas-consciousness (seventh consciousness) constantly clinging to the eighth consciousness as the self. Fourth, the 'discriminating object karma,' which is the remaining six consciousnesses each discriminating their own objects. The meaning here is that when the fourth kind of object karma, a consciousness arises, the four kinds of karmic functions operate simultaneously in every moment, not that there is always a state of unconsciousness or entering into unconscious meditation, but that it possesses the first three karmic functions. As the sutra says, if one object karma arises, then the four kinds of karmic functions can certainly be obtained in every moment. If there is no eighth consciousness, the various consciousnesses cannot arise simultaneously, and these four kinds of karmic functions cannot all be possessed by one consciousness at the same time. Wouldn't this contradict the sutras and reason? If the Hinayana school believes in the Mahayana teachings and that there are these four kinds of karmic functions in one moment, then one can refute in this way. But since the other party does not believe in the sutras.
。及不許有四業。一剎那中而現可得。何得如此而起難耶。述曰然以道理逐之。必許有此四業。及信大教。而得成立。以理逐者。且立唯識比量云。色等諸法皆不離識(宗)。是所識故(因)。猶如於識(喻)。既色等諸法。不離於識。從識而現。無識之時。此境應無。且如入無心定。或唯緣涅槃等境。爾時色等既無能緣之識。眼等諸根。及外器等。便應斷絕。應立量云。入無心定等位時眼等諸根及外器等便應斷絕(宗)。以無識故(因)。如所滅識(喻)。又緣涅槃等境時諸眼根等必應斷絕(宗)。以自能緣識體無有故(因)。由如未生緣眼等識。此即成立初二種業是有。次成第三業。二乘唯云有了我之業。不言一切時恒起了我。今應立量云。異生所起善等心時必有我見(宗)。此是有簡可須思之是異生故(因)。如起餘位我見之時(喻)。此三種業義已成立。於一切時必須恒有。若境業起時。必須有四。不然唯前三了別境業。二乘共許前三業義已成故。於一時四業可得。於前三業總立量云。異生身中無染心等現在前時必有前三種業(宗)。異生位故(因)。如二共所許三種了別現在前時(喻)。以此義故知。四業可知。以理遂立前唯識量 又有三藏所立云。真故極成色不離於眼識(宗)。自許初三攝眼所不攝故(
【現代漢語翻譯】 現代漢語譯本：並且不允許有四種作用同時存在。在一剎那間同時顯現是可以理解的。為什麼會這樣提出疑問呢？解釋說，如果用道理來推究，必須承認有這四種作用，並且相信佛教的偉大教義，才能成立。用道理推究的方法是，首先建立唯識的比量：色等諸法都不離識（宗），因為它們是被認識的（因），就像識本身一樣（喻）。既然色等諸法不離於識，而是從識顯現，那麼在沒有識的時候，這些境應該不存在。比如進入無心定，或者只緣于涅槃等境時，這時色等既然沒有能緣之識，眼等諸根以及外在的器世界，就應該斷絕。應該建立比量說：進入無心定等狀態時，眼等諸根以及外在的器世界就應該斷絕（宗），因為沒有識的緣故（因），就像被滅掉的識一樣（喻）。又比如緣于涅槃等境時，諸眼根等必定應該斷絕（宗），因為它們所能緣的識體不存在的緣故（因），就像未生起的緣眼等識一樣。這就能成立前兩種作用是存在的。接下來成立第三種作用。二乘只說有『了我』的作用（Atma-karman），不說一切時恒常生起『了我』。現在應該建立比量說：異生（Prthag-jana，指凡夫）所生起的善等心時，必定有我見（Atma-dṛṣṭi）（宗），這裡有所簡別，需要思考，因為是異生的緣故（因），就像生起其他位次的我見之時一樣（喻）。這三種作用的意義已經成立，在一切時都必須恒常存在。如果境的作用生起時，必須有四種作用。不然就只有前三種了別境的作用。二乘共同承認前三種作用的意義已經成立，所以在同一時間四種作用是可以存在的。對於前三種作用，總的建立比量說：異生身中沒有染污心等現在前時，必定有前三種作用（宗），因為是異生位的緣故（因），就像二乘共同承認的三種了別現在前時一樣（喻）。因為這個道理，可知四種作用是可以知道的。用道理來推立前面的唯識量。還有三藏（Tripitaka，指精通經、律、論三藏的法師）所立的觀點說：因為真實，所以極成的色不離於眼識（宗），因為自許最初三種攝眼所不攝的緣故（因）。 English version: And it is not permissible for the four activities to occur simultaneously. It is understandable that they appear in a single moment. Why raise such a question? It is explained that if we investigate with reason, we must admit that these four activities exist, and only by believing in the great teachings of Buddhism can this be established. The method of investigating with reason is to first establish the Vijñānavāda (唯識) syllogism: all dharmas (法) such as form (色) are not separate from consciousness (識) (thesis), because they are cognized (reason), just like consciousness itself (example). Since all dharmas such as form are not separate from consciousness but manifest from consciousness, then when there is no consciousness, these objects should not exist. For example, when entering a state of no-mind samadhi (無心定), or only focusing on the realm of Nirvana (涅槃), at this time, since form and other things do not have cognizing consciousness, the sense organs such as the eyes and the external world should cease to exist. A syllogism should be established: when entering a state of no-mind samadhi, the sense organs such as the eyes and the external world should cease to exist (thesis), because there is no consciousness (reason), just like extinguished consciousness (example). Also, when focusing on the realm of Nirvana, the eye organs and others must cease to exist (thesis), because the consciousness that they can cognize does not exist (reason), just like the eye consciousness that has not yet arisen. This establishes that the first two activities exist. Next, the third activity is established. The Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) only say that there is the activity of 'I' (Atma-karman), but do not say that 'I' constantly arises at all times. Now a syllogism should be established: when ordinary beings (Prthag-jana, 異生) generate good thoughts, there must be a view of 'I' (Atma-dṛṣṭi, 我見) (thesis), which needs to be considered with discrimination, because it is an ordinary being (reason), just like when the view of 'I' arises in other states (example). The meaning of these three activities has been established, and they must constantly exist at all times. If the activity of the object arises, there must be four activities. Otherwise, there are only the first three activities of distinguishing the object. The Śrāvakas and Pratyekabuddhas commonly acknowledge that the meaning of the first three activities has been established, so the four activities can exist at the same time. For the first three activities, a general syllogism is established: when defiled thoughts are not present in the body of an ordinary being, the first three activities must exist (thesis), because it is the state of an ordinary being (reason), just like the three distinctions that the Śrāvakas and Pratyekabuddhas commonly acknowledge are present (example). Because of this reason, it can be known that the four activities can be known. The preceding Vijñānavāda syllogism is established with reason. Furthermore, the view established by the Tripitaka Master (三藏) is: because it is real, the perfectly established form is not separate from eye consciousness (thesis), because it is admitted that the initial three are not included by what the eye includes (reason).
【English Translation】 And it is not permissible for the four activities to occur simultaneously. It is understandable that they appear in a single moment. Why raise such a question? It is explained that if we investigate with reason, we must admit that these four activities exist, and only by believing in the great teachings of Buddhism can this be established. The method of investigating with reason is to first establish the Vijnanavada (唯識) syllogism: all dharmas (法) such as form (色) are not separate from consciousness (識) (thesis), because they are cognized (reason), just like consciousness itself (example). Since all dharmas such as form are not separate from consciousness but manifest from consciousness, then when there is no consciousness, these objects should not exist. For example, when entering a state of no-mind samadhi (無心定), or only focusing on the realm of Nirvana (涅槃), at this time, since form and other things do not have cognizing consciousness, the sense organs such as the eyes and the external world should cease to exist. A syllogism should be established: when entering a state of no-mind samadhi, the sense organs such as the eyes and the external world should cease to exist (thesis), because there is no consciousness (reason), just like extinguished consciousness (example). Also, when focusing on the realm of Nirvana, the eye organs and others must cease to exist (thesis), because the consciousness that they can cognize does not exist (reason), just like the eye consciousness that has not yet arisen. This establishes that the first two activities exist. Next, the third activity is established. The Sravakas (聲聞) and Pratyekabuddhas (緣覺) only say that there is the activity of 'I' (Atma-karman), but do not say that 'I' constantly arises at all times. Now a syllogism should be established: when ordinary beings (Prthag-jana, 異生) generate good thoughts, there must be a view of 'I' (Atma-dṛṣṭi, 我見) (thesis), which needs to be considered with discrimination, because it is an ordinary being (reason), just like when the view of 'I' arises in other states (example). The meaning of these three activities has been established, and they must constantly exist at all times. If the activity of the object arises, there must be four activities. Otherwise, there are only the first three activities of distinguishing the object. The Sravakas and Pratyekabuddhas commonly acknowledge that the meaning of the first three activities has been established, so the four activities can exist at the same time. For the first three activities, a general syllogism is established: when defiled thoughts are not present in the body of an ordinary being, the first three activities must exist (thesis), because it is the state of an ordinary being (reason), just like the three distinctions that the Sravakas and Pratyekabuddhas commonly acknowledge are present (example). Because of this reason, it can be known that the four activities can be known. The preceding Vijnanavada syllogism is established with reason. Furthermore, the view established by the Tripitaka Master (三藏) is: because it is real, the perfectly established form is not separate from eye consciousness (thesis), because it is admitted that the initial three are not included by what the eye includes (reason).
因)。由如眼識(喻)。前雖可爾。簡過未周。此中簡過。如因明抄。上來雖復理破違教。如何如攝論中。廣立大乘真是佛語。信佛語已有違教過。非未信前而有此過。如攝論說。此並與現量相違。過如文。
論解第六身受中。謂如理思乃至定有阿賴耶識者。此中正論第八是有。謂如入定時。五識不行。忽聞聲觸。即起領受。如舍利弗聞哮吼聲。既無耳識起領受餘聲。即第八識而起領受。若無第八此義何成。若小乘中。不許定中境至起受。應立量云。入定位中境觸身時應起領受。以有意識位境觸身故。如散心位。若不許時。返破餘位云。散心位中境觸身時應不起受(宗)。境觸身故(因)。如入定位(喻)。此中更有難釋。不可煩述。法師云。身受即輕安。觸身起受。
論云如理思不如理思。可知 或無思慮。無心定也 或謂尋伺。有心定也 在定不在定。可知。此意謂此六位之時。境非一種領受。非一心不併生意緣。此隨一種境。或有聲至。謂不併生。若無第八起何領受。若有第八。第八領受雖入定等無餘五識。覺受仍生。若無第八。此不應起。是此中意也。
論云處無心定不應道理。乃至不離身故者。此有二義。一違比量。二違聖教。諸部之中有許有二意識。一粗二細。細者此定有之。今此中
【現代漢語翻譯】 現代漢語譯本：
（因）：就像眼識（一種比喻）。前面說的雖然可以這樣，但省略了過去和未來。這裡省略過去，就像因明抄所說。上面雖然用道理駁斥了違背佛教教義的說法，但如果像《攝大乘論》中那樣，廣泛地建立大乘佛教是真正的佛語，那麼相信佛語就有了違背教義的過失，而不是在未相信之前就有這種過失。就像《攝大乘論》所說，這些都與現量相違背，過失就像原文所說。
在《論解》第六身受中，說如理作意乃至必定有阿賴耶識（ālaya-vijñāna）的人。這裡正確地論述了第八識是存在的。比如進入禪定時，前五識不起作用，忽然聽到聲音或感受到觸覺，就會產生領受。就像舍利弗（Śāriputra）聽到哮吼聲一樣，既然沒有耳識產生領受其餘的聲音，那就是第八識產生了領受。如果沒有第八識，這個道理如何成立？如果小乘佛教中，不允許禪定中的境界觸及而產生感受，就應該立一個量式說：在進入禪定的狀態中，境界觸及身體時，應該產生領受，因為有意識存在，境界觸及身體的緣故，就像散亂心位的狀態一樣。如果不允許這種情況，反過來駁斥其餘的狀態說：在散亂心位的狀態中，境界觸及身體時，應該不產生感受（宗），因為境界觸及身體的緣故（因），就像進入禪定的狀態（喻）。這裡面還有更難解釋的地方，不便詳細敘述。法師說：身受就是輕安，觸及身體而產生感受。
《論》中說，如理作意和不如理作意，可以理解。或者沒有思慮，是無心定。或者有尋伺，是有心定。在禪定中或不在禪定中，可以理解。這裡的意思是說，在這六種狀態的時候，境界不是一種領受，不是一心不能同時生起意緣。這裡隨著一種境界，或者有聲音傳來，說不是同時生起。如果沒有第八識，用什麼來產生領受？如果有第八識，第八識的領受即使進入禪定等狀態，沒有其餘的五識，覺受仍然會產生。如果沒有第八識，這些就不應該產生。這是這裡的意思。
《論》中說，處於無心定中不應道理，乃至不能離開身體的緣故。這裡有兩種含義：一是違背比量，二是違背聖教。各個部派之中，有允許存在兩種意識的，一種粗顯，一種細微。細微的意識在這種禪定中是存在的。現在這裡 English version:
(Cause): It's like eye consciousness (an analogy). Although what was said before is acceptable, it omits the past and future. This omission of the past is as stated in the Yinming Chao. Although the above refutes the teachings that contradict Buddhist doctrine with reason, if, as in the Mahāyānasaṃgraha (Compendium of the Mahayana), the Mahayana is widely established as the true words of the Buddha, then believing in the Buddha's words has the fault of contradicting the teachings, rather than having this fault before believing. As stated in the Mahāyānasaṃgraha, these all contradict direct perception, and the fault is as stated in the original text.
In the sixth section on bodily sensation in the Commentary on the Treatise, it says that those who rationally contemplate even to the point of affirming the existence of the ālayavijñāna (storehouse consciousness). Here, it is correctly argued that the eighth consciousness exists. For example, when entering samadhi (meditative absorption), the five sense consciousnesses do not function, but if one suddenly hears a sound or feels a touch, one will have a perception. Just as when Śāriputra (one of the Buddha's chief disciples) heard a roaring sound, since the ear consciousness did not arise to perceive the remaining sounds, it was the eighth consciousness that arose to perceive. If there were no eighth consciousness, how could this principle be established? If in the Hinayana (smaller vehicle) tradition, it is not allowed that a state in samadhi touches and gives rise to sensation, one should establish a syllogism saying: In the state of entering samadhi, when a state touches the body, perception should arise, because there is consciousness present and the state touches the body, just like in the state of a distracted mind. If this is not allowed, then refute the other states by saying: In the state of a distracted mind, when a state touches the body, sensation should not arise (thesis), because the state touches the body (reason), just like in the state of entering samadhi (example). There are even more difficult points to explain here, which are not convenient to elaborate on. The Dharma master said: Bodily sensation is light ease, touching the body gives rise to sensation.
The Treatise says that rational contemplation and irrational contemplation can be understood. Or there is no thought, which is mindless samadhi. Or there is investigation and analysis, which is mindful samadhi. Being in samadhi or not being in samadhi can be understood. The meaning here is that during these six states, the state is not a single perception, and one mind cannot simultaneously give rise to mental objects. Here, following one state, or a sound comes, saying that it does not arise simultaneously. If there is no eighth consciousness, what is used to generate perception? If there is an eighth consciousness, the perception of the eighth consciousness will still arise even if one enters samadhi and there are no other five consciousnesses. If there is no eighth consciousness, these should not arise. This is the meaning here.
The Treatise says that being in a mindless samadhi is unreasonable, even to the point of not being able to leave the body. There are two meanings here: one is that it contradicts syllogistic reasoning, and the other is that it contradicts the sacred teachings. Among the various schools, some allow for the existence of two types of consciousness, one coarse and one subtle. The subtle consciousness exists in this samadhi. Now here
【English Translation】 English version:
(Cause): It's like eye consciousness (an analogy). Although what was said before is acceptable, it omits the past and future. This omission of the past is as stated in the Yinming Chao. Although the above refutes the teachings that contradict Buddhist doctrine with reason, if, as in the 'Mahāyānasaṃgraha' (Compendium of the Mahayana), the Mahayana is widely established as the true words of the Buddha, then believing in the Buddha's words has the fault of contradicting the teachings, rather than having this fault before believing. As stated in the 'Mahāyānasaṃgraha', these all contradict direct perception, and the fault is as stated in the original text.
In the sixth section on bodily sensation in the 'Commentary on the Treatise', it says that those who rationally contemplate even to the point of affirming the existence of the 'ālayavijñāna' (storehouse consciousness). Here, it is correctly argued that the eighth consciousness exists. For example, when entering 'samadhi' (meditative absorption), the five sense consciousnesses do not function, but if one suddenly hears a sound or feels a touch, one will have a perception. Just as when Śāriputra (one of the Buddha's chief disciples) heard a roaring sound, since the ear consciousness did not arise to perceive the remaining sounds, it was the eighth consciousness that arose to perceive. If there were no eighth consciousness, how could this principle be established? If in the Hinayana (smaller vehicle) tradition, it is not allowed that a state in 'samadhi' touches and gives rise to sensation, one should establish a syllogism saying: In the state of entering 'samadhi', when a state touches the body, perception should arise, because there is consciousness present and the state touches the body, just like in the state of a distracted mind. If this is not allowed, then refute the other states by saying: In the state of a distracted mind, when a state touches the body, sensation should not arise (thesis), because the state touches the body (reason), just like in the state of entering 'samadhi' (example). There are even more difficult points to explain here, which are not convenient to elaborate on. The Dharma master said: Bodily sensation is light ease, touching the body gives rise to sensation.
The 'Treatise' says that rational contemplation and irrational contemplation can be understood. Or there is no thought, which is mindless 'samadhi'. Or there is investigation and analysis, which is mindful 'samadhi'. Being in 'samadhi' or not being in 'samadhi' can be understood. The meaning here is that during these six states, the state is not a single perception, and one mind cannot simultaneously give rise to mental objects. Here, following one state, or a sound comes, saying that it does not arise simultaneously. If there is no eighth consciousness, what is used to generate perception? If there is an eighth consciousness, the perception of the eighth consciousness will still arise even if one enters 'samadhi' and there are no other five consciousnesses. If there is no eighth consciousness, these should not arise. This is the meaning here.
The 'Treatise' says that being in a mindless 'samadhi' is unreasonable, even to the point of not being able to leave the body. There are two meanings here: one is that it contradicts syllogistic reasoning, and the other is that it contradicts the sacred teachings. Among the various schools, some allow for the existence of two types of consciousness, one coarse and one subtle. The subtle consciousness exists in this 'samadhi'. Now here
破。如薩婆多不立細識者。應立量云。入無心定應如捨命(宗)。識離身故(因)。由如死屍(喻)。又違聖教。如文可知。薩婆多救。六識不離身者。識得不離故。名識不離身者。亦應識得不離身故。不名滅心定。應立量云。汝立滅心定應非滅定(宗)。識得不離故(因)。如有心定(喻)。又汝無心定必定有心(宗)。有識得故(因)。如有心定(喻)。此非薩婆多正救。彼正救云。入定雖無識。后出定時其識必生。言識不離身。應立量破云。汝立滅心定必定有心(宗)。言識不離身故(因)。如有心定(喻)。彼作決定相違。言滅心定等決定無心。以寂靜故。猶如涅槃。今應與作有法自相相違過故。令彼不成。汝立滅心定應非是定。以寂靜故由如涅槃。若言命根等在名不爛壞。應破命根云。先破四相。四相定非實有。非二量知故。如兔角等。以此為喻。破彼命根。上來破薩婆多訖。若立有心者應破。量云第六意識無想定等諸位中應無(宗)。在此位中於六識內隨一攝故(因)。如五識等(喻)。又若有識。決定有觸。若有觸必有受想。如何乃言此定有識。此量既成小執破訖。違經違理。故成第八。又如無色界。應有滅定等。量思之。
論解第八識中。謂臨終時乃至不應道理者。如第一卷。從上舍。從下舍
【現代漢語翻譯】 現代漢語譯本：破斥。如果薩婆多部（Sarvastivadins，一切有部）不承認細微的識，應該建立論式如下：進入無心定（nirodha-samāpatti，滅盡定）應當如同捨棄生命（宗）。因為識離開了身體（因）。猶如死屍（喻）。這又違背了聖教，如經文可知。薩婆多部辯解說，六識不離開身體，因為識的『得』不離開身體。如果因為識的『得』不離開身體，就稱為識不離開身體，那麼也應該因為識的『得』不離開身體，而不稱為滅心定。應該建立論式如下：你所立的滅心定應當不是滅定（宗），因為識的『得』不離開（因），如有心定（喻）。又，你的無心定必定是有心（宗），因為有識的『得』（因），如有心定（喻）。這並非薩婆多部的正確辯解。他們正確的辯解是：入定時雖然沒有識，但之後出定時，其識必定會生起。說識不離開身體，應該建立論式破斥：你所立的滅心定必定是有心（宗），因為說識不離開身體（因），如有心定（喻）。他們所作的決定是相互矛盾的，說滅心定等決定沒有心，因為寂靜的緣故，猶如涅槃。現在應該給他們安立有法自相相違的過失，使他們不能成立。你所立的滅心定應當不是定，因為寂靜的緣故，猶如涅槃。如果說命根等存在，所以身體不腐爛，應該破斥命根，先破斥四相（生、住、異、滅），四相必定不是真實存在的，因為不是兩種量所能知，如兔角等。以此為比喻，破斥他們的命根。以上破斥薩婆多部完畢。如果他們立有心，應該破斥。論式如下：第六意識在無想定等諸位中應當沒有（宗），因為在此位中，於六識內隨一所攝（因），如五識等（喻）。又，如果存在識，必定有觸，如果有觸，必定有受想，如何能說此定有識？此論式成立，小乘的執著就被破斥完畢。違背經文，違背道理，所以成立第八識（阿賴耶識）。又如沒有**，應當有滅定等，仔細思考。論中解釋第八識中，所謂臨終時乃至不應道理，如第一卷，從上舍，從下舍。
【English Translation】 English version: Refutation. If the Sarvastivadins (those who do not establish subtle consciousness) do not acknowledge subtle consciousness, then a logical argument should be established as follows: Entering nirodha-samāpatti (cessation attainment) should be like abandoning life (thesis). Because consciousness leaves the body (reason). Like a corpse (example). This also contradicts the sacred teachings, as can be known from the scriptures. The Sarvastivadins defend by saying that the six consciousnesses do not leave the body because the 'attainment' of consciousness does not leave the body. If it is called consciousness not leaving the body because the 'attainment' of consciousness does not leave the body, then it should also not be called cessation attainment because the 'attainment' of consciousness does not leave the body. A logical argument should be established as follows: Your established cessation attainment should not be cessation (thesis), because the 'attainment' of consciousness does not leave (reason), like a mind-possessing attainment (example). Also, your mind-cessation attainment must be mind-possessing (thesis), because there is 'attainment' of consciousness (reason), like a mind-possessing attainment (example). This is not the correct defense of the Sarvastivadins. Their correct defense is: Although there is no consciousness during the attainment, when emerging from the attainment later, that consciousness will definitely arise. Saying that consciousness does not leave the body, a logical argument should be established to refute: Your established cessation attainment must be mind-possessing (thesis), because it is said that consciousness does not leave the body (reason), like a mind-possessing attainment (example). Their made determination is contradictory, saying that cessation attainment etc. definitely have no mind, because of the quiescence, like Nirvana. Now, they should be given the fault of self-contradiction of the subject, so that they cannot establish it. Your established cessation attainment should not be attainment, because of the quiescence, like Nirvana. If it is said that the life-force etc. exists, so the body does not decay, the life-force should be refuted, first refuting the four characteristics (birth, duration, change, cessation), the four characteristics must not be truly existent, because they cannot be known by two kinds of valid cognition, like rabbit horns etc. Using this as a metaphor, refute their life-force. The above completes the refutation of the Sarvastivadins. If they establish mind-possession, it should be refuted. The logical argument is as follows: The sixth consciousness should not exist in the states of non-perception attainment etc. (thesis), because in this state, it is included within one of the six consciousnesses (reason), like the five consciousnesses etc. (example). Also, if there is consciousness, there must be contact, if there is contact, there must be feeling and perception, how can it be said that this attainment has consciousness? This logical argument being established, the Hinayana's attachment is completely refuted. Contradicting the scriptures, contradicting reason, therefore establishing the eighth consciousness (Alaya-consciousness). Also, like without **, there should be cessation attainment etc., think carefully. In the commentary explaining the eighth consciousness, the so-called time of death and even unreasonable, as in the first volume, abandoning from above, abandoning from below.
。皆至心處。方后舍也。言非彼意識有時不轉者。若第八識通執身份。舍上分時。下分未舍。有轉有不轉義。若第六識義不必然。緣余境故。非有處不起故。非能執持。又若第八緣境微細。于臨終時緣境不可知。若第六識緣境行粗。若第六識能捨命行相應粗。以非彼意識。有時不轉。應立量云。命終時識緣境應知。第六識故。由如餘位應更總非第六意識。而能捨命。量云第六意識非舍壽心。轉識攝故。由如五識。故知第八義得成立 上來答第二有之因緣竟。自下答廣分別義。
論云複次嗢拖南是第三答。自下有二。初以四義。建立第八廣分別義。二建立第八還滅之義。于中初舉頌。次乃長行。長行中初開二門。二次第解釋。解釋中先解所緣。
論云了別內執受者謂能了別遍計所執自性等乃至執受了別者。謂六七二識皆起執故。所熏成種可言妄執習氣。其五識等自熏種。雖非妄執習氣。亦第八緣。此中何故不說第八緣耶。依上下文。一切有漏法皆有粗重所隨。五識等種子。雖非妄執習氣。粗重所隨故。但名習氣。是第八緣。此中通含為語。即遍計執習氣。直是六七二識習氣者。是餘五識及第八識。非妄執習氣。諸現行併爲粗重所隨。應併名習氣。若爾第八緣習氣之言。其義攝一切法。何須開二境。述曰習氣
【現代漢語翻譯】 現代漢語譯本：都到了至誠懇切的時候，才最終捨棄（身體）。說不是那個意識（第六意識）有時不運轉。如果第八識普遍執持身體各部分，捨棄上半部分時，下半部分尚未捨棄，有運轉和不運轉的含義。如果第六識則不一定，因為它緣于其他境界，不是在任何地方都生起，所以不能執持。而且如果第八識所緣的境界微細，在臨終時所緣的境界不可知。如果第六識所緣的境界粗顯，如果第六識能夠捨棄與生命活動相應的粗顯境界，因為不是那個意識（第六識）有時不運轉，應該立論說：臨終時識所緣的境界應該可知，因為是第六識的緣故，就像其他時候一樣。應該完全否定第六意識能夠捨棄生命，立論說：第六意識不是捨棄壽命的心，因為是轉識所攝，就像五識一樣。所以知道第八識的道理得以成立。以上是回答第二種『有』的因緣的結束。下面回答廣泛分別的含義。
論中說：『複次，嗢拖南（總結）』是第三個回答。下面有兩部分。首先用四種含義，建立第八識廣泛分別的含義。二是建立第八識還滅的含義。其中首先舉出頌文，然後是長行文。長行文中首先開出兩門，然後依次解釋。解釋中先解釋所緣。
論中說：『了別內執受者，謂能了別遍計所執自性等』，乃至『執受了別者，謂六七二識皆起執故，所熏成種可言妄執習氣』。五識等自己熏習的種子，雖然不是虛妄執著的習氣，也是第八識所緣。這裡為什麼不說第八識所緣呢？依據上下文，一切有漏法都有粗重所隨。五識等的種子，雖然不是虛妄執著的習氣，因為有粗重所隨，所以只稱為習氣，是第八識所緣。這裡用通用的說法，就是遍計執的習氣，直接是六七二識的習氣。其餘五識和第八識，不是虛妄執著的習氣。各種現行都與粗重相隨，應該都稱為習氣。如果這樣，第八識所緣習氣的說法，它的含義就涵蓋了一切法，何必分開兩種境界？論中說：習氣
【English Translation】 English version: All reach the state of utmost sincerity before finally relinquishing (the body). It is said that it is not that consciousness (the sixth consciousness) that sometimes does not function. If the eighth consciousness universally grasps all parts of the body, when the upper part is relinquished, the lower part has not yet been relinquished, implying both functioning and non-functioning. However, this is not necessarily the case for the sixth consciousness, as it is related to other realms, and does not arise in every place, thus it cannot grasp. Moreover, if the realm cognized by the eighth consciousness is subtle, the realm cognized at the time of death is unknowable. If the realm cognized by the sixth consciousness is coarse, if the sixth consciousness can relinquish the coarse realm corresponding to life activities, because it is not that consciousness (the sixth consciousness) that sometimes does not function, it should be argued that the realm cognized by consciousness at the time of death should be knowable, because it is the sixth consciousness, just as at other times. It should be completely denied that the sixth consciousness can relinquish life, arguing that the sixth consciousness is not the mind that relinquishes life, because it is included in the transformed consciousness, just like the five consciousnesses. Therefore, it is known that the principle of the eighth consciousness is established. The above is the end of answering the causes and conditions of the second 'existence'. Below is the answer to the meaning of extensive differentiation.
The treatise says: 'Furthermore, Uddana (summary)' is the third answer. Below are two parts. First, using four meanings, establish the meaning of the eighth consciousness's extensive differentiation. Second, establish the meaning of the eighth consciousness's cessation. Among them, first cite the verse, then the prose. In the prose, first open two doors, then explain them in order. In the explanation, first explain the object.
The treatise says: '了別內執受者，謂能了別遍計所執自性等 (The internal grasping that discerns, refers to the ability to discern the self-nature of what is conceptually constructed, etc.)', up to '執受了別者，謂六七二識皆起執故，所熏成種可言妄執習氣(The grasping that discerns, refers to the fact that the sixth and seventh consciousnesses both give rise to grasping, so the seeds formed by their熏習can be called the habits of false grasping)'. The seeds self-熏習ed by the five consciousnesses, although not the habits of false grasping, are also objects of the eighth consciousness. Why is the object of the eighth consciousness not mentioned here? According to the context, all contaminated dharmas are accompanied by coarseness and heaviness. The seeds of the five consciousnesses, although not the habits of false grasping, are only called habits because they are accompanied by coarseness and heaviness, and are objects of the eighth consciousness. Here, a general statement is used, which is the habits of conceptual construction, directly the habits of the sixth and seventh consciousnesses. The remaining five consciousnesses and the eighth consciousness are not the habits of false grasping. All present activities are accompanied by coarseness and heaviness, and should all be called habits. If so, the statement that the eighth consciousness is related to habits, its meaning encompasses all dharmas, why separate the two realms? The treatise says: Habits
通二種。謂現行及種子。此中約種子名習氣。不約現行為論。故開二別 問曰何故得知現行亦名習氣者。如阿羅漢齊足越坑。名為習氣。此乃現行。故知通二種也。不然由有種子習氣故。名為習氣。豈習氣即現行耶。謂今皆種子名習氣。即五識等。云應種子皆名習氣。余義同前 又解此中言遍計習氣者。三性有漏法所有種子。皆名遍計所執。以三性心等皆為相縛所縛。名為遍計。非謂遍計皆是二執所成之種。若爾此中雲何遍計所執之言。三性心等不起所執故。義云此中通論文中義。含即遍計自性習氣。遍計所執妄執自性習氣。前通善不善種。后唯二執心種 又解法師云。二義西方二師義。一云三性心皆有法執。雖善心起時。即此文為證故。名遍計所執習氣。第二解云。一切有漏善等心種。皆名遍計所執習氣。此非三性中遍計。以有漏心等。必為漏所縛故。其善等性。亦名遍計所執。此不及前 問曰無漏之種。非妄執習氣第八緣不。有義緣略故此中不說。又此義非也。謂心弱境強故不得緣。如攝論聞熏習。非阿賴耶所緣。仍依于本識。以強勝故。若爾云何名唯識。若約無漏見分。此義又成。未起無漏心時。此應不名唯識。如攝論依彼第八。以念俱隨滅故。亦名唯識。以第八緣境為相縛所縛。諸第八境皆是親變。若緣無漏
。即非相縛故不緣也。第八望無漏種。即非唯識。如眼識望第八境亦非唯識。非所緣變故 問若爾無漏熏時。熏阿賴耶識不。若熏云何不緣。問若得者。第八緣種。如無色界。即為自證分緣等。若緣無漏種。豈緣自體耶。問此中依護月菩薩釋。其見分等三分中其種子。為自證分種子。即見分體故。由此理故。相應五數不緣種子。依此理故生無色界。第八見分即無所緣。彼界第八見分。緣欲色界器世界等。以是共業故。雖生無色而得下緣 問曰何故種子不在自證分等。唯在見分耶。義云以相見及第四分。于自證分上。差別建立。今以種子是所緣故。故於見分上立。以自證分為能緣故。不于上建立。又依集量。唯立三分故不在第四。設立四分者。以不離自證分故。俱是第三分差別立。若在無色。亦緣下器界者。何故此文。云若在無色。唯有習氣了別執受。通曰此約自證分為論。不約見分。若約見分。即通緣器界也。故簡無色不緣。但在內根等文中。不在外器等文中。故知外器亦得緣也。若依護法。即以此文為正。在無色界不緣下地。界系業別。故其種子。即見分中分為相分。見分緣之。五數托此以為本質。而於上變影像相也。此非實用。故不能生眼等實根令識依之。此與后別。若準護月義。其無色第八識。與地獄識等。以
緣境等故。若爾即有業無粗細妨。其義者何。夫見分等及外器相。必此業感。此業何時造等。又有多妨。如對法壞世界抄。廣如此論第一卷別抄。其緣變化身五根不。有人云。西方有諍者非一也。一釋亦變為境門攝。非內根門攝故。此中但總言緣器。不別疏條如別抄 問若以第八緣種子。種子何故能生識緣他身根。此根何故不能生他識。答曰以影像故。種子親變故不為例 問如五根本識相分他。依之第八為影像變。其種既自第八相他。亦應變緣。答根法現影像變時。可為受用。則互相見等。種子微細。不得緣他。無受用義故不須之。此唯意境。中邊等中。云緣他身者。如此解問。
論云及諸色根所依處根所依處者。即攝造根四大。及扶根四大。及扶根塵。護月有二種五根。一意識及相應變者。二末那相應變者。彼以第七識。緣第八相分為我所故 問曰若爾第七。既緣第八相以為我所。即第七名無漏緣使耶。以緣第八相為我所故。今解唯緣根及所依等為所緣。非種子。種子即自體上義分。即自證分緣故。非無漏緣使。第七雖緣第八起我。然迷總報故。迷現行不別緣還滅上功能。故非無漏緣使 若爾亦緣第八所緣外器為所緣。應是上界緣使。述曰不然。第八雖緣上器。然有親有疏。欲界者親由業感。緣上界者疏不由
【現代漢語翻譯】 現代漢語譯本：因為所緣的境界是相同的。如果這樣，就會有業力沒有粗細之分，產生妨礙。這是什麼意思呢？見分（Vijnana-bhaga，能見之分）等等以及外在的器世界（Bhajana-loka，眾生所依止的物質世界），必定是業力所感。這個業力是什麼時候造作的等等，又有很多妨礙。如同《對法》（Abhidharma，佛教論藏）中關於壞世界的抄本，詳細內容如此論的第一卷別抄。變化身（Nirmanakaya，佛的化身）的五根（Panca-indriyani，眼、耳、鼻、舌、身五種感覺器官）是否也是如此呢？有人說，西方有爭論者，不止一個。一種解釋是將變化身也歸為境界門所攝，而不是內在的根門所攝。這裡只是總的說緣器世界，沒有像其他抄本那樣分別詳細列出。問：如果以第八識（Alaya-vijnana，阿賴耶識）緣種子（Bija，潛在的意識），種子為什麼能生起識（Vijnana，意識）緣他身根（Para-kaya-indriya，其他眾生的感覺器官）？這個根為什麼不能生起他的識？答：因為是影像的緣故。種子是親自分變出來的，所以不能作為例子。問：如果五根本識（Panca-mula-vijnana，眼、耳、鼻、舌、身五識）的相分（Nimitta-bhaga，所緣的境界）是他人的，依靠它的第八識作為影像變現。它的種子既然是自己的第八識的相分，也應該變現緣取。答：根法（Indriya-dharma，感覺器官及其功能）在顯現影像變現時，可以被受用，因此可以互相看見等等。種子非常微細，不能緣取他人，沒有受用的意義，所以不需要這樣做。這只是意境（Mano-dhatu，意識界）中的情況。《中邊分別論》（Madhyantavibhaga-bhasya）等論中，說緣取他身，就是這樣解釋的。 論中說，以及諸色根（Rupa-indriya，色法的感覺器官）所依處（Asraya，依靠之處）。所依處，就是攝取造根四大（Catur-maha-bhutani，地、水、火、風四大元素）以及扶根四大（Upastambhaka-catur-maha-bhutani，支援感覺器官的四大元素）以及扶根塵（Upastambhaka-rupa，支援感覺器官的色塵）。護月（Aryadeva，龍樹菩薩的弟子）有兩種五根的說法：一是意識（Mano-vijnana，第六意識）及相應變現者，二是末那識（Manas-vijnana，第七末那識）相應變現者。他們認為第七識緣取第八識的相分作為『我所』（Atmiya，屬於我的）。問：如果這樣，第七識既然緣取第八識的相分作為『我所』，那麼第七識是否名為無漏緣使（Anasrava-anusaya，無漏的隨眠）呢？因為緣取第八識的相分作為『我所』的緣故。現在解釋說，只是緣取根以及所依等作為所緣，不是種子。種子是自體上的義分（Artha-bhaga，意義的部分），也就是自證分（Sva-samvedana-bhaga，自我認識的部分）所緣的緣故，不是無漏緣使。第七識雖然緣取第八識生起我執，但迷惑于總報（Samudayaphala，總的果報），迷惑于現行（Vartamana，現在的行為），不能分別緣取還滅（Nirodha，寂滅）上的功能，所以不是無漏緣使。如果這樣，也緣取第八識所緣的外在器世界作為所緣，應該是上界緣使（Urdhvabhava-anusaya，上界的隨眠）。述記說，不是這樣的。第八識雖然緣取上界器世界，但有親疏之分。欲界（Kama-dhatu，慾望界）是親近的，由業力所感；緣取上界（Urdhva-dhatu，色界和無色界）是疏遠的，不是由業力所感。
【English Translation】 English version: Because the objects of perception are the same. If so, there would be no distinction between coarse and subtle karma, which would be an obstacle. What does this mean? The seeing-faculty (Vijnana-bhaga) and the external world (Bhajana-loka) are certainly the result of karma. When was this karma created, etc.? There are many obstacles. As in the Abhidharma's copy on the destruction of the world, the details are in the first volume of this treatise. Are the five sense organs (Panca-indriyani) of the transformation body (Nirmanakaya) also like this? Some say that there are disputants in the West, not just one. One explanation is that the transformation body is also included in the realm of objects, not in the realm of internal sense organs. Here, it is only generally said that it is related to the world of objects, without detailed enumeration as in other copies. Question: If the eighth consciousness (Alaya-vijnana) is related to seeds (Bija), why can the seeds generate consciousness (Vijnana) related to the sense organs of other bodies (Para-kaya-indriya)? Why can't this sense organ generate his consciousness? Answer: Because it is due to the image. The seed is a direct transformation, so it cannot be taken as an example. Question: If the object-aspect (Nimitta-bhaga) of the five root consciousnesses (Panca-mula-vijnana) belongs to others, and the eighth consciousness relies on it as an image transformation, since its seed is the object-aspect of its own eighth consciousness, it should also transform and be related to it. Answer: When the sense organ (Indriya-dharma) manifests an image transformation, it can be used, so they can see each other, etc. The seed is very subtle and cannot be related to others, and there is no meaning of use, so it is not necessary to do so. This is only the case in the realm of mind (Mano-dhatu). In treatises such as the Madhyantavibhaga-bhasya, saying that it is related to other bodies is explained in this way. The treatise says, 'And the bases (Asraya) on which the sense organs of form (Rupa-indriya) rely.' The bases on which they rely are the four great elements (Catur-maha-bhutani) that constitute the sense organs, the four great elements (Upastambhaka-catur-maha-bhutani) that support the sense organs, and the supporting sense objects (Upastambhaka-rupa). Aryadeva has two kinds of five sense organs: one is the consciousness (Mano-vijnana) and its corresponding transformations, and the other is the Manas consciousness (Manas-vijnana) and its corresponding transformations. They believe that the seventh consciousness is related to the object-aspect of the eighth consciousness as 'mine' (Atmiya). Question: If so, since the seventh consciousness is related to the object-aspect of the eighth consciousness as 'mine,' is the seventh consciousness called the defilement of attachment to the unconditioned (Anasrava-anusaya)? Because it is related to the object-aspect of the eighth consciousness as 'mine.' Now it is explained that it is only related to the sense organs and their bases as objects, not the seeds. The seed is the meaning-aspect (Artha-bhaga) on the self-nature, that is, the self-cognition aspect (Sva-samvedana-bhaga), so it is not the defilement of attachment to the unconditioned. Although the seventh consciousness arises with the ego-attachment by being related to the eighth consciousness, it is deluded about the overall retribution (Samudayaphala), deluded about the present activity (Vartamana), and cannot distinguish and be related to the function of cessation (Nirodha), so it is not the defilement of attachment to the unconditioned. If so, it is also related to the external world of objects that the eighth consciousness is related to as an object, and it should be the defilement of attachment to the upper realms (Urdhvabhava-anusaya). The commentary says that it is not so. Although the eighth consciousness is related to the world of objects of the upper realms (Urdhva-dhatu), there is a distinction between close and distant. The desire realm (Kama-dhatu) is close, resulting from karma; being related to the upper realms is distant, not resulting from karma.
業感。緣第七既緣第八見分。為我所緣相業所招生。親相分者。即欲界器。其我所。即須隨我。我既欲界系。所亦應然。故非他界緣使 問曰意識緣上界色等時。此即隨見分。欲界系第八。既緣上界相色等。即應欲界系。述曰不然。第八含種子。種子故第六不然。故不為例。有種故。親變故。第八境非欲界系。第六識等不名種子。影像緣故。隨見分欲界系。又解護月。第七緣第八時無我所。通說故言其實無也。三本識所變五根。今唯有所變。實業感者。非餘二種五根也。此緣內時。其造聲四大一切時有。常緣其聲界。義說有之。其實無有。即緣聲之種子及四大。故名為緣。聲非現行聲一切時有也。此中應有一大增時。如眼中地大身根眼根四塵。即七物可得知余無不可得者。彼增時亦則說緣。其護法唯有二種五根。第八第六二識所變。第七緣第八。為我家之。我即為我所故。護月難護法曰。若上不緣下外器者。何故修生天眼第八緣也。義曰此非第八境故不緣。唯意所行。若爾心無境無意。不緣此第八。復不緣其眼應無。若爾如五識。非第八境。意不緣此五識。豈即應無識。是見分取于所緣。此根非見分。何得為例。亦隨識為見分故同五識。述曰緣未必要須業所感者。如地獄長養根等。第八亦緣如種雖非業生第八。亦不妨
【現代漢語翻譯】 現代漢語譯本：業感（karma-induced）。緣第七識（末那識，Manas-vijnana）既緣第八識（阿賴耶識，Alaya-vijnana）的見分（perception aspect），作為我所緣的相（object）和業（karma）所招感的。親相分（directly manifested aspect）指的是欲界（Kamadhatu）的器世間（vessel world），其『我所』（what belongs to me）必須隨順於『我』。既然『我』是欲界所繫縛的，那麼『我所』也應當如此。因此，它不是其他界的緣使（condition）。 問：如果意識（意識，consciousness）緣于上界（higher realms）的色（rupa）等時，這是否就隨順於見分？欲界所繫縛的第八識，既然緣于上界的相色等，是否就應當是欲界所繫縛的？ 答：不是這樣的。第八識含藏著種子（bija）。因為有種子的緣故，第六識（意識，consciousness）不是這樣。所以不能作為例子。因為有種子，並且是親自分變（directly transformed）的緣故，第八識的境（object）不是欲界所繫縛的。第六識等不稱為種子，因為是影像緣（image condition）的緣故，所以隨順於見分，是欲界所繫縛的。 另一種解釋來自護月（護月，a Buddhist scholar）：第七識緣第八識時沒有『我所』。因為是通說（general statement），所以說其實沒有『我所』。三本識（three fundamental consciousnesses）所變的五根（five sense organs），現在只有『有所變』（what is transformed）。實業感（actual karma-induced）的，不是其餘兩種五根。當緣于內時，其造聲四大（four elements that create sound）在一切時都有。常緣于其聲界（sound realm），義理上說是有的，但實際上沒有。即緣于聲的種子以及四大，所以名為緣。聲不是現行的聲，而是一切時都有的。 這裡面應該有一個『大』（great element）增多的時候，比如眼中的地大（earth element）、身根（body sense）、眼根（eye sense）和四塵（four objects of sense），即七物可以得知，其餘沒有不可得知的。當彼增多時，也就可以說緣。護法（護法，Dharmapala）唯有二種五根，是第八識和第六識所變的。第七識緣第八識，作為『我家』（my home）的，『我』即為『我所』的緣故。護月反駁護法說：如果上界不緣地獄的外器（external vessel），那麼為什麼修生天眼（divine eye）的第八識會緣呢？ 答：這不是第八識的境，所以不緣。只是意（mind）所行。如果這樣，心（citta）無境（object），無意（mind）。不緣此第八識，又不緣其眼（eye），應該沒有吧？如果這樣，如同五識（five consciousnesses），不是第八識的境。意不緣此五識，難道就應該沒有識（consciousness）嗎？是見分取于所緣（object），此根（sense organ）不是見分，怎麼能作為例子？也隨順於識作為見分的緣故，如同五識。 另一種解釋：緣未必一定要是業所感，如地獄的長養根（nourishing roots）等。第八識也緣如種子，雖然不是業生（karma-born），第八識也不妨礙。
【English Translation】 English version: Karma-induced. The seventh consciousness (Manas-vijnana) conditions the eighth consciousness's (Alaya-vijnana) perception aspect (seeing-division), as the object and karma that 'I' condition, which are karmically induced. The directly manifested aspect (objective-division) refers to the vessel world of the Desire Realm (Kamadhatu), and its 'what belongs to me' must accord with 'me'. Since 'I' am bound by the Desire Realm, then 'what belongs to me' should also be so. Therefore, it is not a condition of other realms. Question: If consciousness (vijnana) conditions the form (rupa) etc. of the higher realms, does this then accord with the perception aspect? Since the eighth consciousness, which is bound by the Desire Realm, conditions the form etc. of the higher realms, should it then be bound by the Desire Realm? Answer: It is not like that. The eighth consciousness contains seeds (bija). Because there are seeds, the sixth consciousness (vijnana) is not like that. So it cannot be taken as an example. Because there are seeds, and because it is directly transformed, the object of the eighth consciousness is not bound by the Desire Realm. The sixth consciousness etc. are not called seeds, because they are image conditions, so they accord with the perception aspect and are bound by the Desire Realm. Another explanation comes from Huyu (a Buddhist scholar): When the seventh consciousness conditions the eighth consciousness, there is no 'what belongs to me'. Because it is a general statement, it is said that there is actually no 'what belongs to me'. The five sense organs transformed by the three fundamental consciousnesses, now only have 'what is transformed'. What is actually karma-induced is not the other two kinds of five sense organs. When conditioning internally, the four elements that create sound are always present. It always conditions the sound realm, and it is said to exist in principle, but it does not actually exist. That is, it conditions the seeds of sound and the four elements, so it is called conditioning. Sound is not the current sound, but is always present. There should be a time when one 'great element' increases, such as the earth element in the eye, the body sense, the eye sense, and the four objects of sense, that is, seven things can be known, and there is nothing that cannot be known. When that increases, it can also be said to condition. Dharmapala (a Buddhist scholar) only has two kinds of five sense organs, which are transformed by the eighth consciousness and the sixth consciousness. The seventh consciousness conditions the eighth consciousness, as 'my home', because 'I' am 'what belongs to me'. Huyu refutes Dharmapala, saying: If the upper realm does not condition the external vessel of the lower realm, then why does the eighth consciousness of the divine eye cultivated in the heavens condition it? Answer: This is not the object of the eighth consciousness, so it does not condition it. It is only what the mind (citta) acts upon. If so, the mind has no object, no mind. It does not condition this eighth consciousness, nor does it condition its eye, should it not exist? If so, like the five consciousnesses, it is not the object of the eighth consciousness. If the mind does not condition these five consciousnesses, should there be no consciousness? It is the perception aspect that takes the object, this sense organ is not the perception aspect, how can it be taken as an example? It also accords with the consciousness as the perception aspect, like the five consciousnesses. Another explanation: Conditioning does not necessarily have to be karma-induced, such as the nourishing roots of the lower realm. The eighth consciousness also conditions seeds, although it is not karma-born, the eighth consciousness is not hindered.
緣。若爾何故不許上地離下地生時亦緣外器相。以地獄第八緣上界眼故。如下次自解。
論云此于有色界者。護月云。若無色界第八。不緣下器者。何故外器文前預簡云。此于有色界故生。無色緣下外器。護法雲。此簡內執受。若有色界有種有根。及根所依。無色唯有種子。無根及扶根塵。即內執受半有半無。須簡色根。外執受中一切無色界皆無。何須致簡。故下膏炷喻。若無色有外器。應無內炷外有光明。故知簡別。不隨汝意。第八俱五數所變化身。眾生數非眾生數者。即眾生數。若爾何故非異熟說根為五識依也。亦是然是未依本生故。
論云。複次阿賴耶識乃至一味了別而轉故者。此中護法為正文難護月云。若緣．三界器相。此中何故唯言從初執受。乃至命終。彼通曰。此但約一內身為論。而說外器。非據實義 問曰如此處業。還感此處界。如欲界死生上界。即此界業盡故生。若未盡如何生上界。若盡何故生上界。由緣地獄外器。若生上由緣此外器。果應永不盡。義曰若有情身。及外別受用果。須業盡時果盡。有業時緣外器別果。其外共器果。未必要須業一。有方便。以一切時任運緣彼為境界故 問曰若爾如論處說。第四禪外器。雖無三災壞。而隨身生滅。所隨生滅。器既是共相。果如何有滅時。以
【現代漢語翻譯】 現代漢語譯本：緣。如果這樣，為什麼不允許上地（指色界和無色界）在離開下地（指欲界）而生時也緣外器相呢？因為地獄（欲界）的第八識緣上界（色界）的眼根的緣故。如下文將自行解釋。
論中說『此于有者』。護月說：『如果沒有（指色根）第八識，不緣地獄外器，為什麼在外器文前預先簡別說『此于有故生』？無色界緣地獄外器。』護法說：『這是簡別內執受。如果存在（色根），有種子、有根和根所依，無色界只有種子，沒有根和扶根塵，即內執受半有半無，需要簡別色根。外執受中一切沒有**（色根）的都無，何須致簡？』所以下文用膏炷的比喻。如果無色界有外器，應該沒有內炷而外有光明，所以可知是簡別，不隨你的意思。第八識和五數所變化的身，眾生數和非眾生數，即是眾生數。如果這樣，為什麼《異熟經》中說根是五識的所依呢？也是，但那是未依本生故。
論中說：『複次，阿賴耶識乃至一味了別而轉故』。這裡護法認為是正文，難以駁倒護月的觀點。護月說：『如果緣三界器相，這裡為什麼只說從初執受乃至命終？』護法通融地說：『這只是就一個內身而論，而說外器，並非據實義。』問：『如果如此處的業，還感應此處的界，如欲界死後生上界，即此界業盡故生。如果未盡，如何生上界？如果盡了，為什麼生上界？』因為緣地獄外器。如果生上界由於緣此外器，結果應該永遠不會盡。』答：『如果有情的身，以及外別受用果，須業盡時果盡。有業時緣外器別果，其外共器果，未必要須業一。有方便，以一切時任運緣彼為境界故。』問：『如果這樣，如論中所說，第四禪外器，雖然沒有三災壞，而隨身生滅，所隨生滅。器既然是共相果，如何有滅時？』
【English Translation】 English version: Cause. If so, why is it not allowed that the upper realms (referring to the Form Realm and Formless Realm) also cognize external objects when departing from the lower realm (referring to the Desire Realm) and being born? It is because the eighth consciousness of the lower realm (Desire Realm) conditions the eye-faculty of the upper realm (Form Realm). The following will explain itself.
The treatise says, 'This is for those with .' Hùyuè (護月) says: 'If there is no ** (referring to the physical sense organs) eighth consciousness, not cognizing the external objects of the lower realm, why is it that before the text on external objects, it is pre-discriminated by saying 'This is born because of having '? The Formless Realm cognizes the external objects of the lower realm.' Hùfǎ (護法) says: 'This is to discriminate internal appropriation. If there exists ** (physical sense organs), having seeds, having roots, and that which the roots rely on, the Formless Realm only has seeds, without roots and supporting sense-dusts, that is, internal appropriation is half existent and half non-existent, it is necessary to discriminate physical sense organs. Among external appropriations, all those without ** (physical sense organs) are non-existent, why is it necessary to discriminate?' Therefore, the analogy of the oil lamp is used below. If the Formless Realm has external objects, there should be no internal wick but external light, so it can be known that it is discrimination, not according to your intention. The eighth consciousness and the body transformed by the five aggregates, sentient beings and non-sentient beings, that is, sentient beings. If so, why does the Treatise on Different Ripening say that the roots are the basis of the five consciousnesses? It is also so, but that is because it has not relied on its original birth.
The treatise says: 'Furthermore, the Ālaya consciousness, even to the extent of being a single flavor of discernment, turns.' Here, Hùfǎ (護法) considers it to be the main text, difficult to refute Hùyuè's (護月) view. Hùyuè (護月) says: 'If it cognizes the characteristics of the containers of the three realms, why does it only say here from the initial appropriation until the end of life?' Hùfǎ (護法) reconciles by saying: 'This is only discussing one internal body, and speaking of external objects, not according to the actual meaning.' Question: 'If the karma in this place still corresponds to the realm in this place, such as dying in the Desire Realm and being born in the upper realm, that is, being born because the karma in this realm is exhausted. If it is not exhausted, how can one be born in the upper realm? If it is exhausted, why be born in the upper realm?' Because it conditions the external objects of the lower realm. If one is born in the upper realm due to conditioning these external objects, the result should never be exhausted.' Answer: 'If there is a sentient being's body, and external individually received results, the results must be exhausted when the karma is exhausted. When there is karma, conditioning external objects results in separate results, the external shared container results do not necessarily require the karma to be one. There is a skillful means, so that at all times, it can effortlessly condition them as objects.' Question: 'If so, as stated in the treatise, the external objects of the Fourth Dhyana, although there is no destruction by the three calamities, arise and cease with the body, what arises and ceases along with it. Since the container is a shared characteristic result, how can there be a time of cessation?'
一切時任運緣故。下諸界地。理雖應然。且據四禪。論文明故。義曰且約勝緣故為此說。其義者何。如一有情感得一處舍宅等緣。其此外器。有情共感。雖共業招。而此一眾生業力從增。有別受用勝緣故。若此勝緣。在余有情隨之得變。若無勝緣。此處亦滅 問曰若然此一有情。復余有情所共緣者。亦隨勝緣說滅諸有情所變。勝緣既在。而彼有情亦應緣之。理既難妨。不可取之。又如地獄。必惡業招。若生人天。其何業感。若在色界亦得緣者。何故色界身。由起地獄諸不善業。而能感果。故有大妨。設護法菩薩此義如何。義曰若在上界。不緣地獄。其理無妨。然欲界人天。何時造彼業者。若人天所感之業。必是善感。以人天不受彼生業。若惡感招必定受生。加以別惡業等故。於此中無妨如見糞汁名為美食。其理如此。對法抄說。又第八若不緣上界色等者。如其天眼通者。此眼根等豈非第八緣耶。答曰不緣。若爾如何名唯識。答曰種子生故名唯識。非識所緣故。如六七識界為緣等。又云緣。若爾何故不許緣上界耶。義曰若往彼界。何緣不許不緣其色界系色。非第八緣。見相別系故。依彼為門自變為影像故。馬勝比丘事入凈土等皆如是。隨往所見即變。屬見分系。然色界者色界緣。
論云當言于欲界中緣狹小執受境
【現代漢語翻譯】 現代漢語譯本： 一切時任運的緣故，下方的諸界土地，道理上雖然應該如此，但且依據四禪的經文來說明。義疏說，且依據殊勝的因緣來說明這個道理。這其中的含義是什麼呢？比如一個有情眾生感得一處舍宅等因緣，這外在的器世界，是有情眾生共同感得的。雖然是共同的業力招感，但這個眾生的業力更強，因此有分別受用的殊勝因緣。如果這個殊勝因緣在其他有情眾生那裡，就會隨著它而改變。如果沒有殊勝因緣，這個地方也會消失。 問：如果這樣，這個有情眾生，又是其他有情眾生所共同的因緣，也隨著殊勝因緣說滅，那麼諸有情眾生所變的，殊勝因緣既然存在，那麼那些有情眾生也應該能緣到它。這個道理難以反駁，不可不採納。又比如地獄，必定是惡業招感的，如果生到人天，又是什麼業感得的呢？如果在也能緣到，為什麼身，由起地獄的各種不善業，而能感得果報呢？所以有很大的妨礙。假設護法菩薩，對此作何解釋？ 義疏說：如果在上界，不緣地獄，這個道理沒有妨礙。然而欲界的人天，何時造作了地獄的業呢？如果人天所感得的業，必定是善業感得的，因為人天不受地獄的業。如果是惡業招感，必定會受生到地獄。加上別的惡業等等，因此這裡面沒有妨礙，就像看見糞汁認為是美食一樣，道理是這樣的。《對法》抄說。 又，第八識如果不緣上界的色等，那麼像天眼通的人，他的眼根等，難道不是第八識所緣的嗎？回答說：不緣。如果這樣，為什麼稱為『唯識』呢？回答說：因為種子生起，所以稱為『唯識』，不是識所緣的緣故。比如六七識以第八識的界為緣等等。又說緣，如果這樣，為什麼不允許緣上界呢？義疏說：如果往生到那個界，為什麼不允許不緣那個系色呢？不是第八識所緣，因為見相別系的緣故。依靠那個為門，自己變為影像的緣故。馬勝比丘進入凈土等事情都是這樣，隨著往生的地方所見到的，就隨之變化，屬於見分所繫。然而者**緣。 論中說：應當說在欲界中，緣狹小執受的境界。
【English Translation】 English version: Due to the cause of spontaneous conditions at all times, the lands of the lower realms, although logically should be so, are explained according to the texts of the Four Dhyanas (four meditative absorptions). The commentary says, 'It is explained based on the superior conditions.' What is the meaning of this? For example, a sentient being feels the conditions such as a dwelling. This external world is felt by sentient beings together. Although it is caused by shared karma, the karma of this one sentient being is stronger, thus there are superior conditions for separate enjoyment. If this superior condition is with other sentient beings, it will change with it. If there is no superior condition, this place will also disappear. Question: If so, this sentient being, which is also a shared condition of other sentient beings, also ceases according to the superior condition. Since the superior condition exists for the transformations of sentient beings, then those sentient beings should also be able to perceive it. This reasoning is difficult to refute and should not be ignored. Also, for example, hell is certainly caused by evil karma. If one is born in the human or heavenly realms, what karma causes that? If one can also perceive in , why is it that the ** body, caused by various unwholesome karmas of hell, can experience the result? Therefore, there is a great contradiction. Supposing the Dharma-protecting Bodhisattva, how would they explain this? The commentary says: If one is in the upper realm, not perceiving the lower realm, there is no contradiction in this reasoning. However, when do beings in the desire realm (human and heavenly realms) create the karma of hell? If the karma felt by humans and heavenly beings is certainly caused by wholesome karma, because humans and heavenly beings do not experience the karma of hell. If it is caused by evil karma, one will certainly be born in hell. Adding other evil karmas, etc., therefore there is no contradiction in this. It is like seeing feces and considering it delicious, the reasoning is like this. The notes from Abhidharmakosa say. Also, if the eighth consciousness does not perceive the forms, etc., of the upper realm, then for those with the divine eye (天眼通), aren't their eye faculties, etc., perceived by the eighth consciousness? The answer is: no. If so, why is it called 'only consciousness' (唯識, vijnapti-matrata)? The answer is: because seeds arise, it is called 'only consciousness', not because it is perceived by consciousness. For example, the sixth and seventh consciousnesses take the realm of the eighth consciousness as a condition, etc. It also says 'condition', if so, why is it not allowed to perceive the upper realm? The commentary says: If one is born into that realm, why is it not allowed to not perceive that -related form? It is not perceived by the eighth consciousness, because the seeing and appearance are separately related. Relying on that as a door, one's own consciousness transforms into an image. The events of Asvajit Bhikkhu (馬勝比丘) entering the Pure Land, etc., are all like this. Depending on what is seen in the place of rebirth, it changes accordingly, belonging to the seeing aspect. However, 者緣. The treatise says: It should be said that in the desire realm, one perceives the narrow, grasped object.
等。此約身為論。以身量小故名狹小。有義以外器有大小量說等。如小千界等。其下文說。以諸十八界多小。說小大緣。無色無身。以何為大小。故說諸界名大小。以無色界緣法處。說大小故。其義未解。法師云。彼心或廣或略。熏成種時。第八緣此種。種從現行名廣略等。非緣現行。若爾即得說第八識。緣三界種子境也。答不然。約功能如欲界。名狹少。行種所生現行亦狹小故。如是乃至無色界亦然。若欲色界。不說外器為論。以俱緣無量外器界故。
論解第八俱五法者。問以為能熏為是所熏。答曰非二。以非王無不與能熏相應。而非所熏。以無力能。不從加行心之所引生。故非能熏。夫能熏者。必從前加行心引生者可成能熏故。此五法非是能熏 問若爾六識之中異熟舍受。應同此類。非能所熏。義曰許然無失。此為勝義也。又五法緣境為緣。第八識之境。為別為境緣 問曰何失若緣本質境。云何名不同一行相。若別緣者。如五根既為本識等。六法所變。六五根而眼等識依何者根故皆有妨。如實義者俱緣第八識之境。若爾如何釋同一所緣。不同一行相。雖境無別。見用各殊。受為領納。相為所緣等見有別故。說不同行相。與餘七識不同。餘七識得心所。名為境緣。故第七親為我我所等。余處當釋。此與前兩師
義別。彼彼皆依本質影像而變境故。
論云解作二緣性中。云又由有阿賴耶故得有末那等者。謂由第八為境故。得起第七見分。又由第八中種子故第七得起。具此二義故作此說。
論云複次諸轉識與阿賴耶作二緣性中。云于現法中長養彼種子者謂如依止阿賴耶識善不善無記轉識轉時如是如是於一依止同生同滅熏習阿賴耶等者。此中若熏種同時生滅家。取是文為正。若異時家於此文云。此謂現行能熏之識。與第八識同生同滅熏習。第八非現行與種同時生滅。此中有二諍。一家云。初帙第五卷。種子七義中雲。若生異類即此念生。若生自類非即此剎那。故知現行望種子。種子望現行。是自類異念生。若爾云何釋種子六義。唸唸滅俱。有義曰。此但約俱有生滅。非即此剎那中同生同滅。一家云。諸種生現現生種必同時。如種子義及此中文等。如第五卷等種子七義。文言自類者。謂自種子類種子生種子。自類相生故。非即此剎那。若種望現行名異類。是即此剎那。又舊種望新種。亦有異類。即此剎那故。此二釋此文處不同。
論云阿賴耶與諸識俱轉轉相謂或一時唯與一種俱轉所謂末那俱轉何以故此末那等乃至若有心位若無心位常與第八俱轉意者。此與對法第二相違。彼云又此意遍行。一切善不善無記法俱。
【現代漢語翻譯】 現代漢語譯本 義別。彼彼皆依本質影像而變境故。
論中解釋了二緣性，其中說道：『又因為有阿賴耶識（Ālayavijñāna，根本識）的緣故，才會有末那識（Manas，末那識）等。』這是說因為第八識（阿賴耶識）作為所緣境，才得以生起第七識（末那識）的見分。又因為第八識中的種子（bīja，潛在力量）的緣故，第七識才得以生起。具備這兩種含義，所以這樣說。
論中又說：『諸轉識（pravṛttivijñāna，轉變識）與阿賴耶識構成二緣性』，其中說道：『在現法中增長那些種子』，意思是說，比如依止阿賴耶識，當善、不善、無記的轉識生起時，就這樣在同一個所依止處，同生同滅，熏習阿賴耶識等等。這裡，如果認為熏習和種子是同時生滅的學派，就認為這段文字是正確的。如果認為熏習和種子是異時生滅的學派，就認為這段文字說的是：『這是指現行能熏習的識，與第八識同生同滅進行熏習。第八識不是現行，而是與種子同時生滅。』對此有兩種爭論。一家認為，在初帙第五卷中，關於種子的七種含義中說：『如果生起異類，就是指念頭的生起。如果生起自類，就不是指這一個剎那。』所以知道現行相對於種子，種子相對於現行，是自類異念生起。如果這樣，如何解釋種子六義中的『唸唸滅俱』呢？有一種解釋說：這只是就俱有生滅而言，不是指這一個剎那中同生同滅。另一家認為，諸種生現，現生種必然是同時的，如同種子義以及這段文字等。如同第五卷等關於種子七義，文字中說『自類』，是指自種子類種子生種子，自類相生，所以不是指這一個剎那。如果種子相對於現行，就稱為異類，是指這一個剎那。又舊種相對於新種，也有異類，也是指這一個剎那。這兩種解釋對這段文字的理解不同。
論中說：『阿賴耶識與諸識共同運轉，運轉的相狀是或者一時只與一種識共同運轉，所謂與末那識共同運轉。』為什麼呢？因為這個末那識等，乃至無論是有心位還是無心位，都常與第八識共同運轉。這與《對法》（Abhidharma，阿毗達摩）第二卷相違背。《對法》中說：『又這個意遍行一切善、不善、無記法。』
【English Translation】 English version The meanings are different because each of them transforms the object based on the image of its essence.
The treatise explains the nature of two conditions, stating: 'Also, because there is the Ālayavijñāna (store consciousness), there are Manas (mind) and others.' This means that because the eighth consciousness (Ālayavijñāna) serves as the object, the seeing-aspect of the seventh consciousness (Manas) can arise. Also, because of the seeds (bīja, latent powers) in the eighth consciousness, the seventh consciousness can arise. It is said this way because it possesses these two meanings.
The treatise further states: 'The pravṛttivijñānas (evolving consciousnesses) and the Ālayavijñāna constitute the nature of two conditions,' stating: 'Nourishing those seeds in the present dharma,' meaning that, for example, relying on the Ālayavijñāna, when wholesome, unwholesome, and neutral evolving consciousnesses arise, they arise and cease together in the same support, perfuming the Ālayavijñāna, and so on. Here, if the school believes that the perfuming and the seeds arise and cease simultaneously, they consider this passage to be correct. If the school believes that the perfuming and the seeds arise and cease at different times, they consider this passage to mean: 'This refers to the currently active consciousness that can perfume, perfuming the eighth consciousness by arising and ceasing together with it. The eighth consciousness is not currently active but arises and ceases simultaneously with the seeds.' There are two disputes about this. One school believes that in the fifth fascicle of the first volume, regarding the seven meanings of seeds, it says: 'If a different kind arises, it refers to the arising of a thought. If the same kind arises, it does not refer to this moment.' Therefore, it is known that the currently active relative to the seed, and the seed relative to the currently active, arise as different thoughts of the same kind. If so, how to explain 'arising and ceasing together in every moment' in the six meanings of seeds? One explanation says: This only refers to arising and ceasing together, not arising and ceasing together in this one moment. Another school believes that the seeds giving rise to the manifest and the manifest giving rise to seeds must be simultaneous, like the meaning of seeds and this passage, etc. Like the seven meanings of seeds in the fifth volume, the text says 'same kind,' referring to the seed of the same kind of seed giving rise to a seed, arising from the same kind, so it does not refer to this one moment. If the seed is relative to the currently active, it is called a different kind, referring to this one moment. Also, the old seed relative to the new seed also has a different kind, also referring to this one moment. These two explanations have different understandings of this passage.
The treatise states: 'The Ālayavijñāna and the consciousnesses revolve together, the aspect of revolving is that sometimes it only revolves together with one kind of consciousness, so-called revolving together with the Manas.' Why? Because this Manas, etc., even in the state of mind or the state of no-mind, always revolves together with the eighth consciousness. This contradicts the second volume of the Abhidharma (teachings). The Abhidharma says: 'Also, this mind pervades all wholesome, unwholesome, and neutral dharmas.'
唯除聖道現行。若處滅定及無學位。故此相違。即此文云。無心有心皆相違。即滅定無心聖道無學有心尚行故。有相違故。依此西方二說。一云末那唯有人我無法我。即如對法。三時不現行為正。然此中言有心無心三性位有等者。即除滅定余無心位。謂無心睡眠悶絕。入無相定。生無想天。非謂滅定中有。今無漏觀無學身中三乘。皆入人空觀。第七唯人我故不行。有漏之識無漏之識可生。若言滅定。亦有第七。一切時論此我意也 問曰云何滅定等三時無。而言常與第七識俱轉。答曰此據除三位。餘一切位俱非三位。亦有名俱下言有心定無心定者．即無想定有漏定等。非滅定無漏定。又第二師釋云。即此文為正。末那一切時常有。然對法言。三時不行。亦有義以第七識雙起人法二我。如二乘入無漏觀等三位。人執末那不行。若菩薩入法觀聖道等三位。即法執末那不行。此二時中。無人執時法執在。二執無時無漏末那生。今遮有漏二執故言無。非人觀中無法執。二空觀中無無漏者。若爾何故此文。或與一識俱轉。答曰此于餘六言。或非唯此一。不然更加二三等不定故言。或非末那有時有無時無言或也。何故無漏等觀中。無人法執者。如佛地論對法第二說所以。
論云緣阿賴耶以為境界執我起慢思量行相等者。準此西
【現代漢語翻譯】 現代漢語譯本： 除非聖道正在執行。如果處於滅盡定（Nirodha-samāpatti，一種禪定狀態）和無學位（Arhatship，阿羅漢果位），那麼這與之前的說法相違背。正如這段文字所說：『無心』和『有心』是相互矛盾的。這是因為處於滅盡定中的『無心』狀態，以及聖道和無學位的『有心』狀態仍然在執行。因為存在這種矛盾，所以依據西方學者的兩種說法：一種認為末那識（Manas-vijnana，第七識，意根）只有人我執（Pudgala-ahamkara，對自我的執著），而沒有法我執（Dharma-ahamkara，對法的執著）。就像《阿毗達磨》（Abhidharma）所說，末那識在三種情況下不顯現其作用才是正確的。然而，這裡所說的『有心』、『無心』、『三性位』等，指的是除了滅盡定之外的其他『無心』狀態，比如無心睡眠、昏迷、進入無想定（Asanjnasamapatti，一種禪定狀態）、以及投生到無想天（Asanjnasattva，無想有情天）。這並不是說滅盡定中存在末那識。現在，無漏觀（Anasrava-darsana，無漏的觀照）在無學位的身中，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）都進入人空觀（Pudgala-sunyata-darsana，對自我的空性觀照）。第七識因為只有人我執，所以不行。有漏識（Sasrava-vijnana，有煩惱的識）和無漏識（Anasrava-vijnana，無煩惱的識）可以生起。如果說滅盡定中也有第七識，那麼就始終在討論這個『我』的意念。 問：為什麼說滅盡定等三種情況下沒有末那識，卻說它總是與第七識一同運轉？答：這是指除了這三種情況之外，在其他所有情況下都一同運轉，而不是指這三種情況。也有人說『有心定』和『無心定』，指的是無想定等有漏定（Sasrava-samadhi，有煩惱的禪定），而不是滅盡定這種無漏定（Anasrava-samadhi，無煩惱的禪定）。還有第二位學者解釋說，這段文字是正確的。末那識在任何時候都存在。然而，《阿毗達磨》說末那識在三種情況下不行，也有道理，因為第七識同時生起人我執和法我執。比如，二乘（Sravaka-yana，聲聞乘和Pratyekabuddha-yana，緣覺乘）進入無漏觀等三種狀態時，人執（Pudgala-graha，對自我的執著）末那識不行。如果菩薩進入法觀（Dharma-darsana，對法的觀照）和聖道等三種狀態時，法執（Dharma-graha，對法的執著）末那識不行。在這兩種情況下，沒有人執時，法執存在；沒有二執時，無漏末那識生起。現在，遮止有漏的二執，所以說沒有。並非在人觀中沒有法執，在二空觀（Dvaya-sunyata-darsana，對自我和法的空性觀照）中沒有無漏的末那識。如果這樣，為什麼這段文字說末那識『或者與一識俱轉』？答：這是針對其餘六識而言的，並非僅僅指末那識。不然，如果加上二三等不定，就說不通了。所以說『或者』，並非末那識有時有，有時無，才說『或者』。為什麼在無漏觀等觀照中，沒有人法執呢？就像《佛地論》（Buddhabhumi-sutra）和《對法》（Abhidharma）第二卷所說的原因。 論中說，『以阿賴耶識（Alaya-vijnana，第八識，藏識）為境界，執著我而生起慢心，進行思量和行相等活動』。以此為準，西方學者...
【English Translation】 English version: Except when the Holy Path is currently in operation. If one is in Nirodha-samāpatti (cessation attainment) and the state of Arhatship (no-more-learning), then this contradicts the previous statement. As this text says: 'No-mind' and 'mind' are contradictory. This is because the 'no-mind' state in Nirodha-samāpatti, and the 'mind' state of the Holy Path and Arhatship are still in operation. Because there is this contradiction, according to two Western interpretations: one says that Manas-vijnana (the seventh consciousness, the mind-consciousness) only has Pudgala-ahamkara (self-attachment), and no Dharma-ahamkara (attachment to phenomena). Just as the Abhidharma says, it is correct that Manas-vijnana does not manifest its function in three situations. However, what is said here about 'mind', 'no-mind', 'three-nature positions', etc., refers to 'no-mind' states other than Nirodha-samāpatti, such as mindless sleep, fainting, entering Asanjnasamapatti (non-perception attainment), and being born in Asanjnasattva (the realm of non-perception beings). This does not mean that Manas-vijnana exists in Nirodha-samāpatti. Now, Anasrava-darsana (undefiled insight) in the body of the Arhatship, all three Yanas (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana) enter Pudgala-sunyata-darsana (insight into the emptiness of self). Because the seventh consciousness only has Pudgala-ahamkara, it does not function. Sasrava-vijnana (defiled consciousness) and Anasrava-vijnana (undefiled consciousness) can arise. If it is said that there is also a seventh consciousness in Nirodha-samāpatti, then this 'self's intention is always being discussed. Question: Why is it said that Manas-vijnana is absent in the three situations such as Nirodha-samāpatti, but it is said that it always operates together with the seventh consciousness? Answer: This refers to operating together in all situations except these three, not referring to these three situations. Some also say 'mindful samadhi' and 'mindless samadhi', referring to Sasrava-samadhi (defiled samadhi) such as Asanjnasamapatti, not Anasrava-samadhi (undefiled samadhi) such as Nirodha-samāpatti. There is also a second scholar who explains that this text is correct. Manas-vijnana is always present at all times. However, the Abhidharma says that Manas-vijnana does not function in three situations, which also makes sense, because the seventh consciousness simultaneously arises with Pudgala-ahamkara and Dharma-ahamkara. For example, when the two vehicles (Sravaka-yana and Pratyekabuddha-yana) enter the three states such as Anasrava-darsana, Pudgala-graha (attachment to self) Manas-vijnana does not function. If Bodhisattvas enter Dharma-darsana (insight into phenomena) and the three states such as the Holy Path, Dharma-graha (attachment to phenomena) Manas-vijnana does not function. In these two situations, when there is no Pudgala-graha, Dharma-graha exists; when there are no two attachments, Anasrava Manas-vijnana arises. Now, we prevent the defiled two attachments, so we say there is none. It is not that there is no Dharma-graha in Pudgala-darsana, and there is no undefiled Manas-vijnana in Dvaya-sunyata-darsana (insight into the emptiness of self and phenomena). If so, why does this text say that Manas-vijnana 'sometimes operates together with one consciousness'? Answer: This is in reference to the remaining six consciousnesses, not just Manas-vijnana. Otherwise, if we add two or three, etc., indefinitely, it would not make sense. So we say 'sometimes', not that Manas-vijnana sometimes exists and sometimes does not exist, that's why we say 'sometimes'. Why is there no Pudgala-graha and Dharma-graha in Anasrava-darsana and other insights? Just like the reasons stated in the Buddhabhumi-sutra and the second volume of the Abhidharma. The treatise says, 'Taking Alaya-vijnana (the eighth consciousness, the storehouse consciousness) as the object, clinging to self and giving rise to arrogance, engaging in activities such as thinking and acting.' Based on this, Western scholars...
方二釋。一護月師。第七唯第八王見分為我。相分為所。種子等如前已說故。此文唯緣見分故。故唯有我。無我所等故。攝論等云。我我所等。或唯有我無我所。余處文剩來。護法解云。以此準知。唯緣第八見分為我。不緣別相分等為所。然言我我所等者。即計第八。為我家之我。即是我所。其中緣種不緣他界。無漏緣使等如前釋。
論文又複意識染污末那以為依止彼未滅時相了別縛不得解脫等者。此文違前文。由有阿賴耶故。末那得有。文勢故起。又如本地分中。同時依止意。彼末那相依。起過行相。今此明之。由有末那故第六起相縛。謂由末那計第八為我故。第六于境起法執執蘊等。緣境起縛名為相縛。相縛體即六塵所緣皆緣也。又由有此末那故。八識緣境皆有縛起。即諸論云。謂境界相能生縛也。此緣為由法執末那故起。為由人執故起。若法執者。二乘及大乘人空觀。應是有漏。必待所依法執故。今準知有人執末那故。第六識等起縛。何以如此者。此人執是惑性體粗故。起他識相縛。法執不然。故不為例。此皆以自識所行境相望為縛。又他境為縛。由末那所緣。順能依第六識故。所以起縛。若緣無漏。第七不順故不為緣縛自他境。文以意解縛故剩解非他。于自境起縛。亦緣他境起縛。又如本地中雲。意識
【現代漢語翻譯】 現代漢語譯本 方二釋：一是護月論師的解釋。第七識（末那識，Manas）和第八識（阿賴耶識，Alaya）的見分（認識作用）被執著為『我』（Atman），相分（被認識的對象）被執著為『我所』（belongings）。種子等的解釋如前文已述。因此，此文僅針對見分而言，所以只有『我』，沒有『我所』等。因此，《攝大乘論》（Mahayana-samgraha）等經論說，『我』和『我所』等，或者只有『我』而沒有『我所』。其他地方的文字是多餘的。護法論師解釋說，以此可以得知，僅僅緣于第八識的見分作為『我』，不緣于其他的相分等作為『我所』。然而，說『我』和『我所』等，就是計度第八識為『我家』的『我』，也就是『我所』。其中，緣于種子，不緣于其他界。無漏緣使等的解釋如前文。
論文又說：『意識（Consciousness）染污末那識（染污意，Klista-manas）以為依止，當末那識未滅時，對相的了別束縛就無法解脫』等。這段文字與前文相違背。因為有阿賴耶識（Alaya），末那識才能存在，這是文勢所表達的。又如《瑜伽師地論·本地分》（Yogacarabhumi-sastra）中說，同時依止於意，那個末那識相互依存，生起過失的行相。現在這裡說明，由於有末那識，所以第六識（意識）生起對相的束縛。就是因為末那識計度第八識為『我』，所以第六識對於境界生起法執（Dharma-graha），執著五蘊（Skandha）等。緣于境界生起束縛，稱為相縛。相縛的本體就是六塵（Visaya）所緣，都是緣。又由於有這個末那識，所以八識緣于境界都有束縛生起。也就是各論所說的：『所謂的境界相能夠產生束縛』。這個緣起是由法執末那識而生起，還是由人執（Atma-graha）而生起？如果是法執，那麼二乘（Sravaka and Pratyekabuddha）以及大乘（Mahayana）人的空觀（Sunyata）應該是有漏的（Sasrava）。必定要等待所依的法執。現在可以推知是由於有人執末那識，所以第六識等生起束縛。為什麼這樣說呢？因為這個人執是惑性（Klesha）的本體粗重，所以生起其他識的相縛，法執不是這樣，所以不作為例子。這些都是以自識所行境相來看待為束縛。又以他境為束縛，由於末那識所緣，順從能依的第六識，所以生起束縛。如果緣于無漏（Anasrava），第七識（末那識）不順從，所以不作為緣縛自他境。文以意識解釋束縛，所以多餘的解釋不是其他的，而是對於自境生起束縛，也緣於他境生起束縛。又如《瑜伽師地論·本地分》中說：『意識』
【English Translation】 English version Explanation Two: One is the explanation of Acharya Harivarman. The seventh consciousness (Manas) and the seeing-portion (Darshana-bhaga) of the eighth consciousness (Alaya), are clung to as 'self' (Atman), and the object-portion (Vishaya-bhaga) is clung to as 'what belongs to self' (belongings). The explanation of seeds etc. is as previously stated. Therefore, this text is only directed at the seeing-portion, so there is only 'self', not 'what belongs to self' etc. Therefore, the Mahayana-samgraha and other treatises say, 'self' and 'what belongs to self' etc., or only 'self' and not 'what belongs to self'. The text in other places is redundant. Acharya Dharmapala explains that, from this, it can be known that it only cognizes the seeing-portion of the eighth consciousness as 'self', and does not cognize other object-portions etc. as 'what belongs to self'. However, saying 'self' and 'what belongs to self' etc., is to consider the eighth consciousness as the 'self' of 'my home', which is 'what belongs to self'. Among them, it cognizes seeds, not other realms. The explanation of outflows and conditions etc. is as before.
The text also says: 'Consciousness (Vijnana) relies on the defiled Manas (Klista-manas), and when that Manas has not ceased, the discrimination of characteristics cannot be liberated' etc. This passage contradicts the previous passage. Because there is Alaya, Manas can exist, which is what the text expresses. Also, as it says in the Yogacarabhumi-sastra, at the same time relying on mind, that Manas is interdependent, giving rise to faulty characteristics. Now it is explained here that, because there is Manas, the sixth consciousness (consciousness) gives rise to the bondage of characteristics. It is because Manas considers the eighth consciousness as 'self', so the sixth consciousness gives rise to Dharma-graha towards objects, clinging to the five Skandhas etc. Giving rise to bondage towards objects is called characteristic bondage. The substance of characteristic bondage is what the six sense objects (Visaya) cognize, all of which are cognitions. Also, because there is this Manas, all eight consciousnesses give rise to bondage when cognizing objects. That is, as the treatises say: 'The so-called characteristic of the object can produce bondage'. Does this arising depend on Dharma-graha Manas, or does it depend on Atma-graha? If it is Dharma-graha, then the emptiness (Sunyata) of the Two Vehicles (Sravaka and Pratyekabuddha) and Mahayana people should be with outflows (Sasrava). It must wait for the Dharma-graha on which it relies. Now it can be inferred that it is because of Atma-graha Manas that the sixth consciousness etc. give rise to bondage. Why is this so? Because this Atma-graha is the coarse substance of affliction (Klesha), so it gives rise to the characteristic bondage of other consciousnesses. Dharma-graha is not like this, so it is not taken as an example. These are all regarded as bondage from the perspective of the object-characteristics that one's own consciousness cognizes. Also, other objects are regarded as bondage, because what Manas cognizes conforms to the sixth consciousness on which it relies, so it gives rise to bondage. If it cognizes the outflow-free (Anasrava), the seventh consciousness (Manas) does not conform, so it is not taken as the condition for binding self and other objects. The text explains bondage with consciousness, so the redundant explanation is not others, but giving rise to bondage towards one's own object, and also giving rise to bondage towards other objects. Also, as it says in the Yogacarabhumi-sastra: 'Consciousness'
業者。了自境所緣。及自共相。不解他自者。何故今簡也。
論云若地獄中與純苦無雜受俱時而轉等者。此準瑜伽。以三禪樂極唯在意。地獄苦極亦唯在意。若地獄中極大地獄者。唯有苦受。如舊攝論無樂相應。又云前本地分五識身地。與樂相應者無此文。今此文中唯有一說約種子。余處文是亦得成熟樂受。若約現行不然故。前第四云。四種地獄無樂受。然有多分苦受。如是等苦。此據增苦。非謂有樂。又云以死為樂者。非謂樂受苦滅故名樂。其實苦受。又約余輕地獄何妨。逢風而為段食。必亦樂相應。今據報樂無妨。又舊攝論雖有。亦翻末依本。今攝論中無此文。若本地如前會。地獄言等者。以鬼畜有苦樂。前樂攝一分有福。今苦攝一分無福者。故言等。如顯揚十七。即無等字。雖然準三受。俱畜生等言一分。故知餘一分即是純苦。顯揚十苦破品云。純樂謂諸天。即不簡欲天即三受。論此約趣語。即天趣樂多。人趣容苦多故不說。
論云阿賴耶識或於一時與轉識相應善不善無記心俱時而轉者。西方為五識有次第緣無次第緣家二說。一有次第緣家義者。以卒爾心唯一剎那故。相續唯在等流心。如眼識緣善起。至等流心。一類自相續生。耳識後起。乃至等流。緣不善起。自類相續。前善眼識未滅。耳不善識
【現代漢語翻譯】 現代漢語譯本：
問：從業者了知自身所緣的境界，以及自身和共同的相狀。如果不瞭解其他和自身，為什麼現在要進行簡別呢？ 答：如果像地獄中與純粹的痛苦而沒有其他感受夾雜的情況同時生起等情況，這依據《瑜伽師地論》。因為三禪的快樂到了極致也只是在意識中。地獄的痛苦到了極致也只是在意識中。如果地獄中是極大的地獄，就只有苦受。如同舊的《攝大乘論》所說，沒有與快樂相應的。又說，之前的《瑜伽師地論·本地分》的五識身地中，沒有與快樂相應的說法。現在這段文字中只有一種說法是關於種子的。其他地方的文字是說也可能成熟為樂受。如果是關於現行來說，就不是這樣。之前的第四卷說，四種地獄沒有樂受，但是有很多的苦受。像這樣的痛苦，這是根據增加痛苦來說的，不是說有快樂。又說，以死亡為快樂，不是說樂受，而是因為痛苦滅除所以叫做快樂，其實還是苦受。又可以根據其他輕微的地獄，有什麼妨礙呢？遇到風而成為段食，必定也有快樂相應。現在根據報得的快樂，沒有妨礙。而且舊的《攝大乘論》雖然有，也是翻譯的末端，沒有依據原本。現在的《攝大乘論》中沒有這段文字。如果《瑜伽師地論·本地分》就像前面所會通的那樣。地獄等，是因為鬼和畜生有苦有樂。之前的快樂包含一部分有福報的，現在的痛苦包含一部分沒有福報的，所以說等。如同《顯揚聖教論》第十七卷，就沒有等字。雖然根據三受，都說畜生等包含一部分，所以知道另一部分就是純粹的痛苦。《顯揚聖教論》十卷的苦破品說，純粹的快樂是指諸天。這裡沒有簡別欲界天，也就是三受。論中這裡是根據趣向來說的，也就是天趣快樂多，人趣容易痛苦多，所以不說。 論中說：『阿賴耶識或者在同一時間與轉識相應，與善、不善、無記心同時生起。』西方對於五識有次第緣和無次第緣有兩種說法。一種是有次第緣家的觀點，認為卒爾心只有一個剎那，所以相續只在等流心中。比如眼識緣善而生起，直到等流心，同一類自相續產生。耳識在後面生起，乃至等流，緣不善而生起，自類相續。之前的善眼識還沒有滅，耳不善識
【English Translation】 English version:
Question: The practitioner understands the object of his own perception, as well as the characteristics of himself and the commonalities. If he does not understand others and himself, why is it necessary to make distinctions now? Answer: If, like in hell, purely painful sensations without any mixture of other feelings arise simultaneously, this is based on the Yogacarabhumi-sastra (瑜伽師地論). Because the extreme of joy in the Third Dhyana (三禪) is only in consciousness. The extreme of suffering in hell is also only in consciousness. If in hell it is a very great hell, there is only suffering. As the old Mahayana-samgraha (攝大乘論) says, there is no association with joy. It also says that in the Yogacarabhumi-sastra (瑜伽師地論), Local Section (本地分), the realm of the five consciousnesses (五識身地) does not mention association with joy. In this passage, there is only one statement about seeds. Other passages say that it is also possible to mature into joyful sensations. If it is about present actions, it is not like this. The previous fourth volume says that the four kinds of hell do not have joyful sensations, but have a lot of painful sensations. Such suffering is based on increasing suffering, not saying that there is joy. It also says that taking death as joy does not mean joyful sensation, but because the cessation of suffering is called joy, but it is actually still suffering. Also, what is the harm in considering other minor hells? Encountering wind and becoming segmented food must also have joy associated with it. Now, based on the joy obtained as retribution, there is no harm. Moreover, although the old Mahayana-samgraha (攝大乘論) has it, it is also a translation of the end, without relying on the original. The current Mahayana-samgraha (攝大乘論) does not have this passage. If the Yogacarabhumi-sastra (瑜伽師地論), Local Section (本地分) is like the previous reconciliation. Hell, etc., is because ghosts and animals have both suffering and joy. The previous joy includes a portion of those with merit, and the current suffering includes a portion of those without merit, so it says 'etc.' As in the Asanga's Compendium of Determinations (顯揚聖教論) seventeenth volume, there is no 'etc.' Although according to the three sensations, it is said that animals, etc., include a portion, so it is known that the other portion is pure suffering. The Asanga's Compendium of Determinations (顯揚聖教論) tenth volume's Analysis of Suffering (苦破品) says that pure joy refers to the heavens. Here, the desire realm heavens are not distinguished, which is the three sensations. The treatise here is based on the direction of interest, that is, the heavenly realms have more joy, and the human realms easily have more suffering, so it does not say. The treatise says: 'The Alaya-consciousness (阿賴耶識) may at the same time be associated with the transforming consciousness (轉識), arising simultaneously with wholesome, unwholesome, and neutral minds.' In the West, there are two views on whether the five consciousnesses have sequential or non-sequential conditions. One view, the sequential condition school, believes that the sudden mind (卒爾心) has only one instant, so continuity is only in the outflowing mind (等流心). For example, eye-consciousness arises from wholesome conditions, until the outflowing mind, the same kind of self-continuity arises. Ear-consciousness arises later, until the outflowing, arising from unwholesome conditions, self-continuity. The previous wholesome eye-consciousness has not yet ceased, and the unwholesome ear-consciousness
遂生。故並第八無記。三性並起。與五識中更取一識。起無記可知。或第七即是。二無次第緣家者。乃至等流五識亦無。相續有二說。一無一念中三性並起。此中據事究竟語名一剎邦。非一念中三性並起。二即如前眼善識起。至等流心時。耳識卒爾心起。乃至耳不善等流心生。眼識亦生故。此一時善不善並 問曰若五識起善惡。必意識引。如耳識起意引不善生眼識。無能引。應不起善。義曰初起善惡必由意引。若已引者更不須引。故於后時眼還生善 問若曰境平等。可眼耳二識要隔三剎那方起。或境貪愛何妨隔一二剎那即起。若爾眼耳即不併生。義曰要須隔三剎那。五識類等故。雖于境貪愛。以五識類等故。不得隔一二念即生。又義隔一二剎那。亦有起惡 若爾即無三性並。義曰若有此義故。于平等境時起三性心。如前說。
論云如是阿賴耶識雖與轉識俱時而轉亦與容受善不善無記心所俱時而轉者。此約前識俱受俱性俱門為有法。然不應說與彼相應為法。即合為宗。何以故。由不與彼同緣轉故。下立因。如眼識下出同法喻。明以容言簡之。其轉識名中自簡故。不言容等。有識言容受者。以受性同三受。並如五識一性時。何妨三受並意識應引生。又何妨三性中二各別受。如前次第作。又三性心尚無一念起者。何況
【現代漢語翻譯】 現代漢語譯本： 於是就產生了（新的生命）。因此，第八識（阿賴耶識，ālaya-vijñāna，儲存一切種子識）的無記性（neither good nor bad）與（前七識的）三種性質（善、惡、無記）同時生起。在五識（眼、耳、鼻、舌、身識）中，再取一識，生起無記性是可以理解的。或者第七識（末那識，manas-vijñāna，恒常思量『我』的識）就是（生起無記性的識）。
如果說沒有次第因緣（sequential causal conditions）而產生（五識），乃至等流（isoflow，相似的流動）的五識也沒有次第因緣。相續（continuity）有兩種說法：一種認為沒有一念之中三種性質同時生起的情況。這裡是根據事情究竟的說法，稱為『一剎那』（ekakṣaṇa，極短的時間單位），並非一念之中三種性質同時生起。另一種說法就像前面所說，眼識的善識生起，到等流心（isoflow mind）的時候，耳識突然生起，乃至耳識的不善等流心生起，眼識也生起。因此，這一時刻善與不善同時存在。
問：如果五識生起善惡，必定是意識（mano-vijñāna，分別識）引導的。比如耳識生起，意識引導不善生起，眼識沒有能引導的，應該不會生起善。答：最初生起善惡必定由意識引導，如果已經引導了，就不需要再次引導。所以在之後的時間，眼識還會生起善。
問：如果說境（object）是平等的，那麼眼識和耳識需要間隔三個剎那才能生起。或者對境產生貪愛，為什麼不能間隔一兩個剎那就生起？如果這樣，眼識和耳識就不會同時生起。答：必須要間隔三個剎那，因為五識的類別是相同的。雖然對境產生貪愛，因為五識的類別相同，所以不能間隔一兩個念頭就生起。另外，間隔一兩個剎那，也有可能生起惡。
如果這樣，就沒有三種性質同時生起的情況了。答：如果有這種意義，所以在平等境的時候，會生起三種性質的心，就像前面所說。
論中說：『像這樣，阿賴耶識雖然與轉識（evolving consciousness）同時運轉，也與容受善、不善、無記心所（mental factors）同時運轉。』這是以前識的俱受（simultaneous reception）、俱性（simultaneous nature）、俱門（simultaneous door）作為有法（subject）。然而不應該說與它們相應作為法（predicate）。即合起來作為宗（thesis）。為什麼呢？因為不與它們同緣（same object）運轉。下面立因（reason）。像眼識下面舉出同法喻（example）。用『容』字來簡別。轉識的名字中已經簡別了，所以不說『容』等。有識說『容受』，是因為受性（feeling）與三種感受（苦、樂、舍）相同。並且像五識只有一種性質的時候，為什麼不妨礙三種感受同時生起？意識應該引導生起。又為什麼不妨礙三種性質中兩種各自不同的感受，像前面次第那樣運作？而且三種性質的心尚且沒有一念同時生起的，何況（更多）。
【English Translation】 English version: Thus, it arises. Therefore, the eighth avijñāta (neither good nor bad) of the ālaya-vijñāna (storehouse consciousness) arises simultaneously with the three natures (good, evil, and neutral) of the (previous seven) consciousnesses. Among the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses), taking one more consciousness, the arising of avijñāta is understandable. Or perhaps the seventh consciousness (manas-vijñāna, the constantly thinking 『I』 consciousness) is (the consciousness that arises with avijñāta).
If there are no sequential causal conditions for the arising (of the five consciousnesses), then even the isoflow (similar flow) of the five consciousnesses has no sequential causal conditions. There are two views on continuity: one view is that there is no situation where three natures arise simultaneously in one thought. Here, according to the ultimate statement of the matter, it is called 『ekakṣaṇa』 (an extremely short unit of time), not that three natures arise simultaneously in one thought. The other view is like what was said before, the good consciousness of the eye consciousness arises, and when it comes to the isoflow mind, the ear consciousness suddenly arises, and even the evil isoflow mind of the ear consciousness arises, the eye consciousness also arises. Therefore, at this moment, good and evil coexist.
Question: If the five consciousnesses give rise to good and evil, it must be the mano-vijñāna (discriminating consciousness) that guides it. For example, when the ear consciousness arises, the consciousness guides the arising of evil, but the eye consciousness has nothing to guide it, so it should not give rise to good. Answer: The initial arising of good and evil must be guided by the consciousness, but if it has already been guided, there is no need to guide it again. Therefore, later on, the eye consciousness will still give rise to good.
Question: If the object is equal, then the eye and ear consciousnesses need to be separated by three kṣaṇas (moments) before they can arise. Or if there is greed for the object, why can't it arise after one or two kṣaṇas? If so, the eye and ear consciousnesses will not arise simultaneously. Answer: It must be separated by three kṣaṇas, because the categories of the five consciousnesses are the same. Although there is greed for the object, because the categories of the five consciousnesses are the same, it cannot arise after one or two thoughts. In addition, there is also the possibility of evil arising after one or two kṣaṇas.
If so, there is no situation where three natures arise simultaneously. Answer: If there is this meaning, then at the time of the equal object, the mind of three natures will arise, as said before.
The treatise says: 'Like this, although the ālaya-vijñāna operates simultaneously with the evolving consciousness, it also operates simultaneously with the mental factors that receive good, evil, and neutral.' This is taking the simultaneous reception, simultaneous nature, and simultaneous door of the previous consciousness as the subject. However, it should not be said that it corresponds to them as the predicate. That is, combining them as the thesis. Why? Because it does not operate with them on the same object. Below is the reason. Like the eye consciousness, an example is given below. The word 'receive' is used to distinguish it. The name of the evolving consciousness has already distinguished it, so it does not say 'receive' and so on. The consciousness says 'receive' because the feeling is the same as the three feelings (suffering, pleasure, and equanimity). And like when the five consciousnesses have only one nature, why does it not hinder the simultaneous arising of the three feelings? The consciousness should guide the arising. Also, why does it not hinder the two different feelings of the three natures, operating in the same order as before? Moreover, the mind of three natures does not even have one thought arising simultaneously, let alone (more).
三受。如前事究竟通。又三性雖同時。何妨唯一受無三受並生。義曰三性既俱生意識所引。何緣三受非得一時。若三性同時何無三受 問曰三性三受等初起。並由意識引生后並生。已意緣何境。義曰若境平等識境並緣。若於境增即隨觀此問即隨境觀。如現任解。若境平等總觀識境三性諸心。不同三受識所有義。意隨何性。心隨何受起。若性唯無記。不違三性故。若受唯舍受。不違三受故。舍受平等無記非明證。若隨境增緣。亦緣余境不。義曰有緣。然只隨增性不同。余境性受等。余如前說。此上來文解伏難云前言第八相應受。唯不苦樂等。何故後言唯識俱轉。乃至七識俱轉。三性等並生故。今為通此第一通妨。
論云又如諸心所雖心所性無有差別然相異故等。乃至於一身中一時俱轉當知更互亦不相違。此釋伏難云。云何如一身中。有諸識俱轉。應立量云。第八及諸識依一身中俱轉互不相違。此宗。因云相各異故。喻云如諸心所法一身俱轉。又如於一暴流有多波浪一時而轉。互不相違等。乃至有多轉識一時而轉。亦不相違者。此釋難云。如何依一現行第八上。有諸識俱起。此據于第八識非一異故。有種子故。得有諸識並生。今立量云。第八識上容有諸識並生(宗)。不一異故(因)。喻云如水波映象。此中因果道
【現代漢語翻譯】 現代漢語譯本 三受（三種感受，即苦受、樂受、舍受）。如果前面的事情已經完全理解通透，又，三種自性（遍計所執性、依他起性、圓成實性）雖然同時存在，為什麼不能只有一種感受，而沒有三種感受同時產生呢？解釋說，三種自性既然同時產生，並且由意識所引導，為什麼三種感受不能同時產生呢？如果三種自性同時存在，為什麼沒有三種感受？ 問：三種自性、三種感受等最初生起，都是由意識引導產生，後來同時產生，那麼意識緣的是什麼境界呢？解釋說，如果境界是平等的，意識和境界同時緣取。如果對於境界有所偏重，就隨著所偏重的境界去觀察。就像現在隨意理解一樣。如果境界是平等的，就總的觀察意識、境界、三種自性以及各種心。不同於三種感受是意識所擁有的性質。意識隨著哪種自性，心隨著哪種感受生起呢？如果自性只是無記性（非善非惡），就不違背三種自性。如果感受只是舍受（不苦不樂的感受），就不違背三種感受。舍受是平等而無記的，不能作為明確的證據。如果隨著境界的偏重而緣取，也會緣取其他的境界嗎？解釋說，會緣取。然而只是隨著偏重的自性不同。其他的境界的自性、感受等，其他的就像前面所說的那樣。這以上來的文字是爲了解釋之前的疑問，說前面說第八識相應的感受，只有不苦不樂等。為什麼後面又說唯識同時運轉，乃至七識同時運轉，三種自性等同時產生呢？現在是爲了解決這第一個妨礙。 論中說：『又如各種心所，雖然心所的性質沒有差別，然而它們的相狀是不同的，等等。』乃至『在一個身體中，一時同時運轉，應當知道相互之間也不相違背。』這是解釋疑問，說：『為什麼像在一個身體中，有各種識同時運轉呢？』應該建立一個量式，說：第八識以及各種識，依靠一個身體同時運轉，相互之間不相違背。這是宗。原因是它們的相狀各不相同。比喻說，就像各種心所法在一個身體中同時運轉。又如在一個急流中，有許多波浪同時運轉，相互之間不相違背等等。』乃至『有多種轉識同時運轉，也不相違背。』這是解釋疑問，說：『為什麼依靠一個現行的第八識上，有各種識同時生起呢？』這是根據第八識並非單一不變，而是具有種子的緣故，才會有各種識同時產生。現在建立一個量式，說：第八識上可以容納各種識同時產生（宗）。因為不是單一不變（因）。比喻說，就像水波和映象。這裡面有因果關係。
【English Translation】 English version The three feelings (three types of feelings: painful, pleasant, and neutral). If the preceding matter has been thoroughly understood, and although the three natures (Parikalpita, Paratantra, and Parinispanna) exist simultaneously, why can't there be only one feeling without the simultaneous arising of three feelings? The explanation is that since the three natures arise simultaneously and are guided by consciousness, why can't the three feelings arise at the same time? If the three natures exist simultaneously, why aren't there three feelings? Question: The initial arising of the three natures, three feelings, etc., is guided by consciousness, and later they arise simultaneously. What realm does consciousness cognize then? Explanation: If the realm is equal, consciousness and the realm are cognized simultaneously. If there is a preference for a realm, then observe according to the preferred realm. It's like understanding at will now. If the realm is equal, then observe consciousness, the realm, the three natures, and various minds in general. This is different from the three feelings, which are properties possessed by consciousness. Which nature does consciousness follow, and which feeling does the mind follow in arising? If the nature is only neutral (neither good nor evil), then it does not contradict the three natures. If the feeling is only neutral (neither painful nor pleasant), then it does not contradict the three feelings. Neutral feeling is equal and neutral, and cannot be used as clear evidence. If one cognizes according to the preference for a realm, does one also cognize other realms? Explanation: One does cognize. However, it only differs according to the preferred nature. The nature, feeling, etc., of other realms are as described earlier. The above text is to explain the previous question, saying that the feeling corresponding to the eighth consciousness is only neither painful nor pleasant, etc. Why does it later say that only consciousness operates simultaneously, and even the seven consciousnesses operate simultaneously, and the three natures, etc., arise simultaneously? This is now to resolve this first obstacle. The treatise says: 'Furthermore, like various mental factors, although the nature of mental factors is not different, their appearances are different, etc.' Even 'In one body, operating simultaneously at one time, it should be known that they do not contradict each other.' This is to explain the question, saying: 'Why are various consciousnesses operating simultaneously in one body?' A logical statement should be established, saying: The eighth consciousness and various consciousnesses, relying on one body, operate simultaneously and do not contradict each other. This is the thesis. The reason is that their appearances are different. The analogy is like various mental factors operating simultaneously in one body. Also, like in a rapid stream, there are many waves operating simultaneously, not contradicting each other, etc.' Even 'There are multiple transforming consciousnesses operating simultaneously, also not contradicting each other.' This is to explain the question, saying: 'Why do various consciousnesses arise simultaneously relying on one currently operating eighth consciousness?' This is because the eighth consciousness is not singular and unchanging, but has seeds, so various consciousnesses can arise simultaneously. Now, establish a logical statement, saying: The eighth consciousness can accommodate various consciousnesses arising simultaneously (thesis). Because it is not singular and unchanging (reason). The analogy is like water waves and reflections. There is a cause-and-effect relationship here.
理。若約用別不得名一。如心所性。雖無差別。然相異故。若言體性。波浪雖多。體唯一水故。六八識不得言異。因果用別不得言一。如一種子不自成因果。終望去等方成故。體即一性異即不成因果。故不得言異。如水不生火是性異故。今此道理亦爾。即如攝論無著等徒。以六識等為別有體。又有義即是一體此二義別。今此中依中道說。二偏俱非。二家總取並是。又如一眼識。一時唯取一事境等。以下文釋。上來明第六識緣他自境教頓及不頓義故。以眼識等為喻。此中有宗因喻等。如文可解。末那以諸門分別。如諸德章可解 緣八為我我所有二說。一即緣王為我。緣所為我所。此非正義。不別緣故。二說即直緣我是我見。為我家之我。是我所見 問曰何以得一念中起二心解耶。義曰第六尚起一切境解。末那何妨。此義為正。又緣見為我。緣相分為所。諸餘九數有論文相應。或唯與十九數相應等。第三果何時斷世間道。伏不伏。如俊師末那章解(勘舊抄)此解末那。又即解前諸識俱轉中文。彼未了者。此亦重決。彼前唯云。若與有心無心。不解定不定地。不違善不善故。故今時云重決定。即解六識緣自他前文故。故論云又前說也。
論云亦是有情互起根本一切有情相望互為增上緣故等者。此中諸法師敘云。西方二
說。一云護月。第八亦變為他身。二護法不然。謂第八為二變。謂變根等令自見等此。是不共相業感。二亦共相感。令他見等故。名增上緣。若護月云。亦變為他身者。其他身五根識所依者。亦從自身種子而生。則他依之識。何非自種生耶。應同於根。立量云。他身眼識應從自身種子生他身眼根。眼識之中隨一攝故。如他身眼根。若他身識所依根自不親生者。與我何異。他為增上緣。而第八變故。然變為他身。是即外器所攝。非托變他實根識。托變彼扶根塵。第六識可計為有情等。此中有二業。謂共不共。然共中有二。謂共中共。共中不共。如一外器世界。他共緣受用故。名共中共。如衣物等。唯自所用。他雖有用義名共。然自受用業勝。名共中不共。不共中亦二。謂不共中不共。不共中共。謂如自眼根。他識不依。唯自識依。名不共中不共。其扶根塵等。自不共業招。然亦他第八變。即不共中共。今解此以理準文。即他身是不共中共業。然大乘中以理克之。曾問云如自身中眼識所變。亦非意等所見者。何況他人。如何名共中共不共中共敘曰然以理準無共者。皆自第八所變。他即不受用。今據相似。如眼根唯自受用義他無。名不共中不共。其外器世界。雖自變者非他用。然受用中有相似義。謂言共用故名共業。余之二
【現代漢語翻譯】 現代漢語譯本： 問：如果像護月（指《楞嚴經》中的一個比喻，比喻菩薩以神通護持佛法）所說，第八識（阿賴耶識，一切種子的儲藏處）也能變現為他人的身體，那麼他人身體的五根（眼、耳、鼻、舌、身）和意識所依之處，也是從自身種子而生嗎？如果是這樣，那麼他人所依的意識，為什麼不是從自身種子所生呢？應該和根一樣。可以這樣立論：他人的眼識應該從自身種子而生，因為他人的眼根是眼識中的一部分，就像他人的眼根一樣。如果他人意識所依的根不是自身直接產生的，那麼這和我又有什麼區別呢？他人只是作為增上緣，而第八識變現的緣故。然而，變現為他人的身體，是屬於外在器世界所包含的，並非依託變現他人的真實根識，而是依託變現扶助根的塵境。第六識（意識）可以被認為是與有情眾生相關的。這裡面有二種業，即共業和不共業。然而，共業中又有二種，即共中共業和共中不共業。例如，同一個外在器世界，他人共同緣而受用，所以稱為共中共業。例如衣物等，只有自己所用，他人雖然有使用的意義，稱為共業，但是自己受用的業力更強，稱為共中不共業。不共業中也有二種，即不共中不共業和不共中共業。例如自己的眼根，他人的意識不能依附，只有自己的意識才能依附，稱為不共中不共業。而扶助根的塵境等，是自己不共業所招感的，然而也是他人第八識所變現的，即不共中共業。現在用道理來解釋這段文字。即他人的身體是不共中共業。然而，在大乘佛法中，用道理來嚴格考察，曾經有人問：就像自身中眼識所變現的，也不是意識等所能見到的，何況是他人呢？怎麼能稱為共中共業或不共中共業呢？回答說：如果用道理來衡量，沒有什麼是共有的，都是各自第八識所變現的，他人並不能受用。現在只是根據相似之處來說。例如眼根只有自己受用的意義，他人沒有，所以稱為不共中不共業。而外在器世界，雖然是自己變現的，不是他人所用，但是在受用中有相似的意義，即說是共同使用，所以稱為共業。其餘的二種（業）。
【English Translation】 English version: Question: If, as stated by Hu Yue (referring to a metaphor in the Surangama Sutra, symbolizing a Bodhisattva upholding the Dharma with supernatural powers), the eighth consciousness (Alaya consciousness, the storehouse of all seeds) can also transform into the bodies of others, then are the five roots (eye, ear, nose, tongue, body) and the basis of consciousness of those other bodies also born from one's own seeds? If so, why isn't the consciousness that others rely on born from one's own seeds? It should be the same as the roots. It can be argued as follows: the eye consciousness of others should be born from one's own seeds, because the eye root of others is a part of the eye consciousness, just like the eye root of others. If the root that the consciousness of others relies on is not directly produced by oneself, then what is the difference between this and myself? Others are merely acting as a contributing condition (hetu pratyaya), while the eighth consciousness is transforming. However, transforming into the bodies of others is included in the external world of objects, not relying on transforming the real root consciousness of others, but relying on transforming the dust realms that support the roots. The sixth consciousness (mind consciousness) can be considered related to sentient beings. There are two types of karma here, namely shared karma and individual karma. However, within shared karma, there are two types: shared-shared karma and shared-individual karma. For example, the same external world of objects, others jointly experience and use, so it is called shared-shared karma. For example, clothing, etc., is only used by oneself, although others have the meaning of using it, called shared karma, but the karma of one's own use is stronger, called shared-individual karma. Within individual karma, there are also two types: individual-individual karma and individual-shared karma. For example, one's own eye root, the consciousness of others cannot rely on it, only one's own consciousness can rely on it, called individual-individual karma. And the dust realms that support the roots, etc., are caused by one's own individual karma, but they are also transformed by the eighth consciousness of others, that is, individual-shared karma. Now, let's explain this passage with reason. That is, the bodies of others are individual-shared karma. However, in Mahayana Buddhism, using reason to strictly examine it, someone once asked: Just like what is transformed by the eye consciousness in one's own body, it is not visible to the mind consciousness, let alone others? How can it be called shared-shared karma or individual-shared karma? The answer is: If measured by reason, nothing is truly shared; they are all transformed by each individual's eighth consciousness, and others cannot experience or use them. Now, it is only based on similarities that we speak. For example, the eye root has only the meaning of self-use, which others do not have, so it is called individual-individual karma. And the external world of objects, although transformed by oneself, is not used by others, but there is a similar meaning in the experience and use, that is, it is said to be used jointly, so it is called shared karma. The remaining two (karmas).
句準此應釋。今現亦則變他身實根等義。又有云。二師義者。一云變第八托他身而變。第二云眼識依彼第八所變而更變之。若爾何者不然。豈以眼重依之而便說異。如此等理有識詳之。以上列雜染根本。次下釋妨難。謂阿賴耶中解脫分等種子。是何等共諦等。問曰何故次下。起此文故。結中無勘。下結文即知。
論云複次阿賴耶識所攝順解脫分及順抉擇分等善法種子者。此中法師云。如初發心。起聞慧等。是解脫分。從七方便中五停心觀等三。名隨順抉擇分。順抉擇分家加行故。暖等四方便說名抉擇分。今解云。五停心等三加行。正是解脫分體。並是抉擇分前故。名隨順抉擇分。其解脫分亦然。從聞慧以去名解脫分。已前受持十二部經等。是生得善故。是彼解脫分加行。體非解脫分。解脫分通九地系。下自有文。抉擇分法師云。通七地。四色三無色。若爾如何下言六現觀中雲。三依五依生。故知抉擇分。是欲色界五地系。前三方便是抉擇分故。五停心觀等若是散心。即欲界系等故。故通七地。暖等四善根唯在色界故。三依五依亦無違也。
此中定非集諦因等者。如對法第三抄。解抉擇分中。說西方三說。勝軍云。此解脫等善根。體是有漏方便善攝。今福分善等種子增長感異熟果。彼福分善業如緣起。若由
【現代漢語翻譯】 準此應作如此解釋。現在所說的『變他身實根等義』也是這個意思。還有一種說法，有兩種解釋：一種認為第八識依託他身而轉變；另一種認為眼識依靠第八識所變現的而再次轉變。如果這樣，哪種說法不對呢？難道因為眼識重要並依賴第八識，就說它們不同嗎？這些道理有識之士會詳細考察。以上列舉了雜染的根本。接下來解釋妨難，即阿賴耶識中解脫分等的種子，是屬於哪種共諦等。問：為什麼接下來要提出這個問題呢？答：因為下文要討論這個問題。結論中沒有勘誤，看下面的結論就知道了。
論中說：『複次，阿賴耶識所攝順解脫分及順抉擇分等善法種子者。』對此，有法師說：『如初發心，生起聞慧等，是解脫分。從七方便中的五停心觀等三種，名為隨順抉擇分。』因為隨順抉擇分是抉擇分的加行，所以暖等四方便被稱為抉擇分。現在解釋為：五停心等三種加行，正是解脫分的本體，並且在抉擇分之前，所以名為隨順抉擇分。解脫分也是如此，從聞慧開始稱為解脫分，在此之前受持十二部經等，是生得的善，是解脫分的加行，但本體不是解脫分。解脫分通於九地系，下文自有說明。抉擇分，法師說通於七地，即四色界和三無色界。如果這樣，為什麼下文說六現觀中說『三依五依生』呢？由此可知抉擇分是欲界和五地系。前三種方便是抉擇分，五停心觀等如果是散心，就是欲界系等，所以通於七地。暖等四善根只在欲界，所以『三依五依』也沒有矛盾。
這裡肯定不是集諦（Samudaya-satya，苦集滅道四聖諦之一，指產生痛苦的原因）的因等。如《對法》第三抄，在解抉擇分中，有西方三種說法。勝軍說：『這些解脫等善根，本體是有漏的方便善所攝。』現在福分善等種子增長，感得異熟果。那些福分善業就像緣起一樣。
【English Translation】 This should be interpreted accordingly. The current statement of 'transforming into other bodies, real roots, etc.' also means this. There is another saying, with two interpretations: one believes that the eighth consciousness relies on other bodies to transform; the other believes that the eye consciousness relies on what is transformed by the eighth consciousness to transform again. If so, which statement is incorrect? Is it because the eye consciousness is important and relies on the eighth consciousness that we say they are different? Those with knowledge will examine these principles in detail. The above lists the roots of defilement. Next, it explains the difficulties, that is, the seeds of liberation division (moksha-bhāgīya) and so on in the Alaya consciousness (ālayavijñāna, the storehouse consciousness), which belong to which common truth (samvriti-satya) and so on. Question: Why is this question raised next? Answer: Because the following text will discuss this issue. There is no errata in the conclusion, as you will see in the conclusion below.
The treatise says: 'Furthermore, the seeds of good dharmas such as those pertaining to the liberation division (moksha-bhāgīya) and the discrimination division (nirvedha-bhāgīya) contained within the Alaya consciousness (ālayavijñāna).' Regarding this, some Dharma masters say: 'Such as the initial aspiration, arising from hearing wisdom (śruta-mayī prajñā) and so on, is the liberation division (moksha-bhāgīya). The three from the seven expedients, such as the five stopping-the-mind contemplations (pañca sthāna citta) and so on, are called the conforming discrimination division (anuloma-nirvedha-bhāgīya).' Because the conforming discrimination division (anuloma-nirvedha-bhāgīya) is the preliminary practice of the discrimination division (nirvedha-bhāgīya), the four expedients such as warmth (ūṣmagata) are called the discrimination division (nirvedha-bhāgīya). Now it is explained as: the three preliminary practices such as the five stopping-the-mind contemplations (pañca sthāna citta) are precisely the substance of the liberation division (moksha-bhāgīya), and because they are before the discrimination division (nirvedha-bhāgīya), they are called the conforming discrimination division (anuloma-nirvedha-bhāgīya). The liberation division (moksha-bhāgīya) is also like this, from hearing wisdom (śruta-mayī prajñā) onwards it is called the liberation division (moksha-bhāgīya), before this, upholding the twelve divisions of scriptures (dvādaśāṅga-buddha-vacana) and so on, is innate goodness, it is the preliminary practice of the liberation division (moksha-bhāgīya), but the substance is not the liberation division (moksha-bhāgīya). The liberation division (moksha-bhāgīya) pervades the nine realms, as will be explained below. The Dharma master says that the discrimination division (nirvedha-bhāgīya) pervades the seven realms, namely the four form realms (rūpadhātu) and the three formless realms (arūpadhātu). If so, why does the following text say in the six direct perceptions (ṣaṭ-darśana-mārga) that 'three depend on five dependently arise'? From this, it is known that the discrimination division (nirvedha-bhāgīya) is the desire realm (kāmadhātu) and the five realms. The first three expedients are the discrimination division (nirvedha-bhāgīya), and if the five stopping-the-mind contemplations (pañca sthāna citta) and so on are distracted minds, they are the desire realm (kāmadhātu) and so on, so they pervade the seven realms. The four good roots such as warmth (ūṣmagata) are only in the desire realm (kāmadhātu), so there is no contradiction in 'three depend on five'.
Here, it is definitely not the cause of the accumulation truth (Samudaya-satya, one of the Four Noble Truths, referring to the cause of suffering) and so on. As in the third copy of the Abhidharma (Abhidharma), in resolving the discrimination division (nirvedha-bhāgīya), there are three Western sayings. Śūrasena (Shōgun) says: 'These good roots such as liberation (moksha) are contained within the expedient goodness of the defiled (sāsrava).』 Now the seeds of meritorious goodness and so on increase, causing the ripening fruit (vipāka-phala). Those meritorious good karmas are like dependent origination (pratītyasamutpāda).
異生放逸等者。三種無明所發不放逸者。當知緣明而生。我說非無明為緣故。感得可愛果。至解脫分等。隨順無漏。正不能感生死總報苦果。言非集諦。非不感別果。如護月等。即由無漏種力。令現行方便有漏善法。及福分善根等二法增長。並如對法抄法師解。可斷道諦等攝義。
論云所餘世間所有善根因此生故轉更明盛。明由抉擇分等故。令福分善現行轉更明瞭。以數習加行善故。了達因果故明也。若護月等。亦令加行有漏善。及福分等者明瞭。
由此因緣彼所攝受等乃至速得成立者。此中由解脫分等為因緣故。令世間福分善等種子。名言無記種。轉有功能。善業等種。轉有勢力。自解脫分善根種子。速得成立。成立者。能增勝生果也。又即令福分善等種子速成立。此中通新熏本有二義。復由此種子故 彼諸善法轉明盛生者。能由解脫分等種故。亦自現行善法轉明盛生。又云即福分善現行也 若爾與前轉更明盛何異。述曰更勝於前。唸唸增故。
又能感當來下。正明福分善業義。非解脫分等善。然非不感別報。此中法師。皆是福分善種子。備師即如前解。
複次依此一切種子阿賴耶下。釋外難。謂前云雜染根本攝諸種故。如何有二種。故引經為證。惡叉聚喻者。即如無食子相似。
【現代漢語翻譯】 現代漢語譯本：對於異生放逸等情況，由三種無明所引發的不放逸，應當知道是緣于明（指智慧）而生起的。我說並非以無明為緣故，就能感得可愛的果報，乃至解脫分等，隨順於無漏（指超越世間的智慧）。正因為如此，才不能感得生死輪迴的總報苦果，這可以稱為非集諦（苦的根源）。但這並非意味著不能感得個別的果報，例如護月等例子。這是由於無漏種子的力量，使得現行的方便有漏善法，以及福分善根等兩種法得以增長。正如《對法》抄本中法師的解釋，可以斷除道諦等所包含的意義。
論中說，其餘世間所有善根，因此（指解脫分等）而生起，從而變得更加明盛。光明是由抉擇分等所致，使得福分善的現行變得更加明瞭。這是因為多次修習加行善，並且了達因果的緣故。如果像護月等情況，也使得加行有漏善，以及福分等變得明瞭。
由此因緣，彼所攝受等乃至速得成立，這裡面由於解脫分等作為因緣，使得世間的福分善等種子，名言無記種，轉變為具有功能。善業等種子，轉變為具有勢力。自身的解脫分善根種子，迅速得以成立。成立的意思是，能夠增勝殊勝的果報。又即使福分善等種子迅速成立，這裡面貫通了新熏和本有這兩種含義。又由於這種種子，那些善法轉為明盛生起，能夠由解脫分等種子，也使得自身現行的善法轉為明盛生起。又說，就是福分善現行。如果這樣，與前面所說的轉更明盛有什麼不同？解釋說，更加勝過前面，因爲念念都在增長。
又能感當來，這裡主要說明福分善業的意義，並非解脫分等善。然而並非不能感得個別的果報。這裡面的法師，都是福分善的種子。備師就像前面所解釋的那樣。
再次，依據此一切種子阿賴耶（ālaya，藏識）下，解釋外人的疑問。前面說雜染根本攝取各種種子，為什麼會有兩種種子呢？所以引用經典作為證明。惡叉聚喻，就像沒有食物的容器一樣。
【English Translation】 English version: Regarding the cases of 'Īśāna' (異生, different beings) indulging in negligence, the non-negligence arising from the three kinds of 'avidyā' (無明, ignorance) should be understood as arising from 'vidyā' (明, knowledge). I say that it is not through 'avidyā' as the cause that one attains desirable results, up to the 'vimokṣa-bhāga' (解脫分, parts of liberation) and so on, which are in accordance with the 'anāsrava' (無漏, non-outflow, free from defilements). Precisely because of this, one cannot experience the overall suffering result of 'saṃsāra' (生死, cycle of birth and death), which can be called 'non-samudaya-satya' (非集諦, not the truth of the origin of suffering). However, this does not mean that one cannot experience individual results, such as in the case of 'Candragupta' (護月). It is due to the power of the 'anāsrava-bīja' (無漏種子, seed of non-outflow) that the currently practiced expedient 'sāsrava-kuśala-dharma' (有漏善法, wholesome dharma with outflows), as well as the two kinds of 'puṇya-bhāga-kuśala-mūla' (福分善根, roots of wholesome merit), are increased. As explained by the Dharma Master in the notes on the 'Abhidharma' (對法), it encompasses the meaning of severing the 'mārga-satya' (道諦, truth of the path).
The treatise states that all other worldly wholesome roots arise from this (referring to 'vimokṣa-bhāga' and so on), thereby becoming more luminous and flourishing. The luminosity is due to the 'nirvedha-bhāgīya' (抉擇分, decisive parts), which makes the current practice of 'puṇya-bhāga-kuśala' (福分善, wholesome merit) clearer. This is because of repeatedly practicing 'prayoga-kuśala' (加行善, practice of wholesome actions) and understanding the cause and effect. If it is like the case of 'Candragupta', it also makes the 'prayoga-sāsrava-kuśala' (加行有漏善, practice of wholesome actions with outflows) and 'puṇya-bhāga' (福分, merit) clearer.
Due to this cause, 'tat-parigṛhīta' (彼所攝受, that which is embraced by it) and so on, up to 'śīghram pratilambhate' (速得成立, quickly attains establishment), within this, due to 'vimokṣa-bhāga' and so on as the cause, the seeds of worldly 'puṇya-bhāga-kuśala' (福分善, wholesome merit), the 'nāma-pada-avyākṛta-bīja' (名言無記種, seed of name and word, indeterminate), transform into having function. The seeds of 'kuśala-karma' (善業, wholesome karma) and so on, transform into having power. One's own 'vimokṣa-bhāga-kuśala-mūla-bīja' (解脫分善根種子, seed of the root of wholesome merit of the part of liberation) quickly attains establishment. 'Pratilambhate' (成立, establishment) means being able to increase superior results. Furthermore, even the seeds of 'puṇya-bhāga-kuśala' and so on quickly attain establishment, which encompasses both the meaning of newly perfumed and originally existing. Moreover, due to this seed, those wholesome dharmas turn into luminous and flourishing arising, being able to, due to the seeds of 'vimokṣa-bhāga' and so on, also make one's own currently practiced wholesome dharmas turn into luminous and flourishing arising. It is also said that it is the current practice of 'puṇya-bhāga-kuśala'. If so, what is the difference from the previously mentioned 'turn into more luminous and flourishing'? It is explained that it is even more superior than before, because it increases in every moment.
Furthermore, 'śaknoti āgāmin' (又能感當來, able to experience in the future), here it mainly explains the meaning of 'puṇya-bhāga-kuśala-karma' (福分善業, wholesome karma of merit), not the wholesome of 'vimokṣa-bhāga' and so on. However, it does not mean that one cannot experience individual results. The Dharma Masters here are all seeds of 'puṇya-bhāga-kuśala'. 'Bhiṣma' (備師) is as explained before.
Again, based on this 'sarva-bīja-ālaya' (一切種子阿賴耶, ālaya (storehouse) consciousness of all seeds), it explains the doubts of outsiders. Previously it was said that the root of defilement encompasses various seeds, so why are there two kinds of seeds? Therefore, the sutra is cited as proof. The analogy of 'akṣa-puñja' (惡叉聚, heap of dice) is like a container without food.
論解修習作意中雲。若諸異生以緣轉識為境乃至內粗重縛所縛者。此中泛解不言入獨覺見道者。略而不論。又觀行同故。唯斷人執相似。若說聲聞已說獨覺。此中言緣轉識為境者。違攝論文。彼云菩薩初學應先學如實因緣。如實因緣者。即阿賴耶識故相違也。一解云。其實菩薩地前。作阿賴耶唯識。如攝論說。然通三乘前見道行故。名唯觀轉識。轉識中有雜染故能緣之。非菩薩不緣第八。又皆緣第八作唯識。然入見諦已后。即緣本質第八。若能作唯識觀。此約后得智。若未入見諦緣本質。不若無後得智故。緣自第六之影像故。名緣轉識。非謂本質中不緣第八。攝論約本質。此間約影像說無過。聲聞等人。類菩薩雙觀。入見諦已去。后得智起。方實緣阿賴耶不然不緣。若前不緣第八。后如何得緣 問曰如何聲聞。亦作此觀耶。述曰若不定聲聞根已熟。要得入見諦已方趣大乘。即容可作此觀。得有其根。未熟決定人。入見道則不然。此文約根已熟不定說。又約種子體說。三乘俱斷一切集苦二諦。若有一法未達未偏知。我終不說得漏盡。得諦觀已三乘同觀若約名隨義別。是作緣者唯雙觀。菩薩有二我。則是攝論等約體。此亦如是。故有一切皆達。若約名中義隨者。則無二我。唯觀人我故。除一切煩惱障。菩薩雙除二我觀別。
【現代漢語翻譯】 現代漢語譯本： 在《論解修習作意》中提到，如果各種異生（指凡夫，未開悟的眾生）以緣轉識（依賴於轉變的意識）為境界，乃至被內在的粗重煩惱所束縛，這裡泛泛地解釋，沒有提到進入獨覺（Pratyekabuddha）的見道（Darshana-marga）的情況，這是略而不論。又因為觀行（Vipassana）相同，只是斷人執（Atma-graha）相似。如果說了聲聞（Śrāvaka），就等於說了獨覺。這裡說以緣轉識為境界，與《攝大乘論》（Mahāyānasaṃgraha）的論文相違背。該論說菩薩（Bodhisattva）初學應該先學習如實因緣（Yathābhūta-hetupratyaya），如實因緣就是阿賴耶識（Ālaya-vijñāna），所以是相違背的。一種解釋是，實際上菩薩在地上（Bhumi）之前，是作阿賴耶唯識（Ālaya-vijñāna-mātra）觀的，如《攝大乘論》所說。然而，因為通於三乘（Triyāna）之前的見道行，所以名為唯觀轉識。轉識中有雜染（Saṃklesha），所以能夠緣之。並非菩薩不緣第八識（即阿賴耶識）。又都緣第八識作唯識觀。然而，進入見諦（Darshana-satya）之後，就緣本質（Svabhāva）第八識。如果能作唯識觀，這是約后得智（Prsthalabdha-jnana）而言。如果未入見諦緣本質，不如沒有後得智，所以緣自第六識（Manovijñāna）的影像，所以名為緣轉識。並非說本質中不緣第八識。《攝大乘論》約本質說，這裡約影像說，沒有過失。聲聞等人，類似於菩薩雙觀。進入見諦之後，后得智生起，才真正緣阿賴耶識，不然就不緣。如果之前不緣第八識，之後如何能夠緣？ 問：聲聞如何也作此觀呢？ 答：如果是不定聲聞（Aniyata-śrāvaka），根器已經成熟，一定要進入見諦之後才趣向大乘（Mahāyāna），就容許作此觀，得有其根。未成熟的決定人，進入見道則不然。此文約根器已經成熟的不定聲聞說。又約種子體（Bīja-svabhāva）說，三乘都斷一切集苦二諦（Samudaya-duhkha-dvisatya）。如果有一法未通達未遍知，我終究不會說得到漏盡（Asrava-ksaya）。得到諦觀（Satya-darshana）后，三乘同觀，如果約名隨義別，是作緣者唯雙觀。菩薩有二我（Dvi-atman），則是《攝大乘論》等約體說。這裡也是如此，所以有一切皆達。如果約名中義隨，則無二我，唯觀人我（Pudgala-atman），所以斷除一切煩惱障（Klesha-avarana）。菩薩雙除二我觀不同。
【English Translation】 English version: In the 'Treatise on Explaining the Practice of Mindfulness,' it is mentioned that if various ordinary beings (prthag-jana, referring to unenlightened beings) take the transformed consciousness (pravrtti-vijnana) as their object, and are bound by the internal coarse afflictions, this general explanation does not mention entering the path of seeing (darshana-marga) of a solitary Buddha (Pratyekabuddha), which is omitted. Moreover, because the practice of contemplation (Vipassana) is the same, only the severance of the belief in a personal self (Atma-graha) is similar. If the Śrāvaka (hearer) is mentioned, it is as if the Pratyekabuddha is also mentioned. Here, saying that the transformed consciousness is taken as the object contradicts the texts of the 'Compendium of the Mahāyāna' (Mahāyānasaṃgraha). That treatise says that a Bodhisattva (Bodhisattva) beginner should first learn the true causes and conditions (Yathābhūta-hetupratyaya), which is the Ālaya-vijñāna (storehouse consciousness), so it is contradictory. One explanation is that, in reality, before reaching the Bhumi (grounds) of a Bodhisattva, one practices the Ālaya-vijñāna-mātra (consciousness-only) view, as the 'Compendium of the Mahāyāna' says. However, because it is common to the path of seeing before the three vehicles (Triyāna), it is called only contemplating the transformed consciousness. Because there are defilements (Saṃklesha) in the transformed consciousness, it can be the object. It is not that the Bodhisattva does not take the eighth consciousness (i.e., the Ālaya-vijñāna) as an object. Moreover, all take the eighth consciousness as the object when practicing the consciousness-only view. However, after entering the realization of truth (Darshana-satya), one takes the essential nature (Svabhāva) of the eighth consciousness as the object. If one can practice the consciousness-only view, this is in terms of the subsequent wisdom (Prsthalabdha-jnana). If one has not entered the realization of truth and takes the essential nature as the object, it is not as good as not having subsequent wisdom, so one takes the image of one's own sixth consciousness (Manovijñāna) as the object, so it is called taking the transformed consciousness as the object. It is not that the eighth consciousness is not taken as the object in the essential nature. The 'Compendium of the Mahāyāna' speaks in terms of the essential nature, while this speaks in terms of the image, so there is no fault. Śrāvakas and others are similar to Bodhisattvas in dual contemplation. After entering the realization of truth, subsequent wisdom arises, and then one truly takes the Ālaya-vijñāna as the object, otherwise not. If one does not take the eighth consciousness as the object before, how can one take it as the object later? Question: How do Śrāvakas also practice this contemplation? Answer: If it is an uncertain Śrāvaka (Aniyata-śrāvaka) whose faculties are mature, and who must enter the realization of truth before turning towards the Mahāyāna (Great Vehicle), then it is permissible to practice this contemplation, and one has the potential. For a certain person whose faculties are not mature, it is not so when entering the path of seeing. This text speaks of uncertain Śrāvakas whose faculties are mature. Also, in terms of the seed nature (Bīja-svabhāva), the three vehicles all sever the two truths of the accumulation of suffering (Samudaya-duhkha-dvisatya). If there is one dharma that is not understood or not fully known, I will never say that one has attained the exhaustion of outflows (Asrava-ksaya). After attaining the contemplation of truth (Satya-darshana), the three vehicles contemplate the same thing. If the name follows the meaning, then those who make the object are only dual contemplators. Bodhisattvas have two selves (Dvi-atman), which is what the 'Compendium of the Mahāyāna' and others speak of in terms of essence. This is also the case here, so there is complete understanding of everything. If the meaning follows the name, then there are no two selves, only the contemplation of the personal self (Pudgala-atman), so all afflictive obstructions (Klesha-avarana) are removed. Bodhisattvas remove the two selves differently in contemplation.
如前說觀故。達阿賴耶如前說無異。又正解。菩薩能知第八。非二乘人。二乘人此中見道。依緣轉識觀后入見諦。了知一切雜染及諸縛等。菩薩地前實緣。第八未緣著故。名緣轉識。后入見諦緣阿賴耶。阿賴耶非二乘緣。
建立轉依中。論云略彼諸行。乃至一積一聚。此加行道。此如顯揚菩薩無漏。二乘亦然。為一聚已。乃至而得轉依。此是無間道轉依無間下。乃至當言已斷。一切雜染明解脫道。此中斷惑本有種子。種子生現異時。若護法菩薩。今俱時勝而生。此斷時亦爾。或無間道果亡。或解脫道果盡。如常分別 此言轉依者有三種。一心轉依。謂真如轉作所依也。二道轉。即無分別智。此是能轉也。三滅性。即擇滅無為。此之諸論即擇滅。由能緣之智慧斷惑。緣真如滅所得故而建立。非是實法已下釋難。一一生起可解。有取受性。即取共果也。又即貪轉依。於三性自在。謂得轉依已取捨三性。法得自在。不然取捨不自在。第八斷滅相中。其身雖住。由如變化者。即業煩惱力已斷第八。應無由有餘勢分力。有無覆無記蘊在。如變化相似。非業煩惱所作。又此約迴心向大乘語。謂以愿通力。令住百千劫。此住命即由愿通力生。如變化亦以通化力生故也。若佛即不如是。
阿賴耶四句中。此如對法第二云。
【現代漢語翻譯】 現代漢語譯本：如前面所說的觀想方法，通達阿賴耶識（Ālaya-vijñāna，藏識，根本識）與前面所說的沒有區別。而且是真正的理解。菩薩能夠了解第八識，而不是聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）的人。二乘人在這裡見到道，依靠緣轉識的觀想之後進入見諦（darśana-satya，見真理）。瞭解一切雜染和各種束縛等等。菩薩在證得菩薩地之前，實際上是緣于第八識，因為沒有執著于第八識，所以稱為緣轉識。之後進入見諦時，才緣于阿賴耶識。阿賴耶識不是二乘人所能緣的。 在建立轉依（āśraya-parāvṛtti，轉舍）中，《瑜伽師地論》中說，概括那些行為，乃至一個積累一個聚集。這是加行道（prayoga-mārga）。這就像《顯揚聖教論》中所說的菩薩的無漏（anāsrava，無煩惱），二乘人也是這樣。成為一個聚集之後，乃至獲得轉依。這是無間道（ānantarya-mārga）的轉依，在無間道之後，乃至應當說已經斷除一切雜染，明白解脫道（vimukti-mārga）。這裡斷除迷惑的根本種子，種子產生顯現是不同時發生的。如果是護法菩薩，現在是同時殊勝地產生。斷除的時候也是這樣。或者無間道的果報消失，或者解脫道的果報窮盡，如同通常的分別。這裡所說的轉依有三種：一是心轉依，就是真如（tathatā，如實）轉變為所依。二是道轉依，就是無分別智（nirvikalpa-jñāna，無分別的智慧），這是能轉的。三是滅性，就是擇滅無為（pratisamkhyā-nirodha-āsaṃskṛta，通過智慧選擇而達到的寂滅狀態）。這些論典就是指擇滅，因為能緣的智慧斷除迷惑，緣于真如寂滅所得，所以建立。不是真實存在的法，以下解釋疑問。一個一個生起可以理解，具有取受的性質，就是取共同的果報。而且是貪的轉依，對於三性自在，就是獲得轉依之後，取捨三性，法得自在。不然取捨不自在。第八識斷滅的相狀中，他的身體雖然存在，如同變化出來的一樣，就是業和煩惱的力量已經斷除第八識，應該沒有由剩餘的勢力，有無覆無記蘊（anivṛtāvyākṛta-skandha，非善非惡的蘊）存在。如同變化相似，不是業和煩惱所造作。而且這是指回心向大乘（Mahāyāna，大乘佛教）的人所說，就是用願力神通力，令其住在百千劫。這種住命就是由願力神通力產生，如同變化也是用神通變化的力量產生。如果是佛，就不是這樣。 阿賴耶識四句中，這就像《對法論》第二卷所說。
【English Translation】 English version: As previously explained regarding contemplation, understanding Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness) is no different from what was previously stated. Moreover, it is a true understanding. Bodhisattvas are able to understand the eighth consciousness, unlike those of the Śrāvakayāna (Hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle). Those of the Two Vehicles attain the Path here, entering the vision of truth (darśana-satya, seeing the truth) after contemplating the transformed consciousness based on conditions. They understand all defilements and various bonds, etc. Before attaining the Bodhisattva grounds, Bodhisattvas actually focus on the eighth consciousness, because they are not attached to the eighth consciousness, it is called transformed consciousness based on conditions. Afterwards, when entering the vision of truth, they focus on Ālaya-vijñāna. Ālaya-vijñāna is not something that those of the Two Vehicles can focus on. In establishing the turning of the basis (āśraya-parāvṛtti, transformation of the basis), the Yogācārabhūmi-śāstra states, summarizing those actions, up to one accumulation and one gathering. This is the path of application (prayoga-mārga). This is like the undefiled (anāsrava, without afflictions) of a Bodhisattva as described in the Abhidharmasamuccaya, and it is the same for those of the Two Vehicles. After becoming one gathering, up to obtaining the turning of the basis. This is the turning of the basis of the path of immediate consequence (ānantarya-mārga), after the path of immediate consequence, up to saying that all defilements have been cut off, understanding the path of liberation (vimukti-mārga). Here, the fundamental seed of delusion is cut off, and the manifestation of the seed arises at different times. If it is a Dharma-protecting Bodhisattva, now they arise simultaneously and supremely. It is the same when cutting off. Or the result of the path of immediate consequence disappears, or the result of the path of liberation is exhausted, as usually distinguished. Here, the turning of the basis is of three types: First, the turning of the mind, which is that Suchness (tathatā, thusness) transforms into the basis. Second, the turning of the path, which is non-discriminating wisdom (nirvikalpa-jñāna, wisdom without discrimination), this is what is able to transform. Third, the nature of cessation, which is cessation through discrimination and non-arising (pratisamkhyā-nirodha-āsaṃskṛta, unconditioned cessation through wisdom). These treatises refer to cessation through discrimination, because the consciousness that is able to focus can cut off delusion, and it is established because it focuses on what is obtained through the cessation of Suchness. It is not a truly existing dharma, the following explains the questions. The arising of each one can be understood, having the nature of taking and receiving, which is taking the common result. Moreover, it is the turning of greed, being at ease with the three natures, which is after obtaining the turning of the basis, taking and relinquishing the three natures, the Dharma is at ease. Otherwise, taking and relinquishing is not at ease. In the aspect of the extinction of the eighth consciousness, although his body remains, like something transformed, it is that the power of karma and afflictions has already cut off the eighth consciousness, there should be no remaining power, and there are non-afflicted and indeterminate aggregates (anivṛtāvyākṛta-skandha, non-virtuous and non-defiled aggregates) existing. Like a transformation, it is not created by karma and afflictions. Moreover, this refers to those who turn their minds towards the Mahāyāna (Great Vehicle, Mahāyāna Buddhism), which is using the power of vows and supernormal powers to make them stay for hundreds of thousands of kalpas. This staying alive is produced by the power of vows and supernormal powers, like a transformation is also produced by the power of transformation through supernormal powers. If it is a Buddha, it is not like this. In the four sentences about Ālaya-vijñāna, this is like what is said in the second volume of the Abhidharmasamuccaya.
阿賴耶者。謂能攝藏諸法種子。又諸有情取為我故。即我愛所取處名阿賴耶。今取后義。故八地等舍名不捨體。第一偏句中言滅定者。謂第三果人非余。余成第四句故。若生死念中。無意識家他難云。何故此中不論生死蘊者。即悶絕中攝。第二偏句中有三位。一粗現愛盡故。舍名非細法執。謂二乘人第二位。謂永伏現行。入八地以去。人愛現行永伏不起非法愛。此非留惑。以起法空故。第三雙除粗細習氣人法二執。謂如來八地以去。此中名不退者。以未得不退故。定恒增進善法。初地名不退。名已得不退。非不得時有起煩惱。有漏心等故。轉識名通漏無漏皆得。阿賴耶名狹。唯至有學二乘大乘八地。異熟識等即寬。乃至大乘金剛。二乘無學若入無餘界。二乘畢竟如來示相中第四句。通滅定等。論言及如來等。非不退菩薩。及如來實亦入無依涅槃。此約六轉識。不約第七。亦庵末羅識。此云無垢識。唯在佛果。即第八異名。有云第九識。此論抉擇前本地二地中。六識自性建立所以中雲 又一識類藉彼彼緣種種差別自性生起者。此中無著徒解八體雖別。一識流類依緣各別。隨依立名。若如攝論。異無著學徒云。八種體是一。識依根別故。遂立八名。其體無別。即以此文為正。
論解識身偏知等中。有疫有橫有災有惱
【現代漢語翻譯】 現代漢語譯本 『阿賴耶』（Ālaya）（能藏），指的是能夠攝藏一切法種子的意思。另外，一切有情眾生執取為『我』的緣故，因為『我愛』所執取之處，名為『阿賴耶』。現在取後面的意思，所以八地（菩薩八地）等捨棄了（阿賴耶識的）名稱，但沒有捨棄其本體。（在四句分別解釋中，）第一句偏說『滅定』（निरोधसमापत्ति）（指滅盡定）的人，指的是三果（阿那含）聖者，不是其他（果位的人），因為其他（果位的人）成就第四句（的含義）。如果（有人）在生死念中，沒有意識到（阿賴耶）識的家，他人會責難說：為什麼這裡不討論生死蘊呢？（這是因為生死蘊）包含在悶絕之中。（在四句分別解釋中，）第二句偏說有三種情況：第一種是粗顯的愛盡了的緣故，捨棄了（阿賴耶識的）名稱，但不是細微的法執，指的是二乘（聲聞、緣覺）人；第二種情況是永遠降伏現行，進入八地及以上（的菩薩），人愛現行永遠降伏不起，非法愛（也永遠降伏不起），這並非留惑，因為已經生起了法空（的智慧）；第三種是同時去除粗細習氣，人法二執（都去除），指的是如來（佛）和八地及以上（的菩薩）。這裡所說的『不退』，是因為還沒有得到不退（的果位）的緣故，（所以）一定恒常增進善法。初地（菩薩）名為不退，名為已經得到不退（的果位），不是沒有得到（不退的果位）的時候，（還會）生起煩惱、有漏心等。『轉識』（Vijnana）這個名稱，通於有漏和無漏（的境界）都可以得到，『阿賴耶』這個名稱狹隘，只到有學（聖者）、二乘（聖者）、大乘（菩薩）八地（菩薩）。『異熟識』等就寬泛了，乃至大乘金剛（喻指堅固的菩提心），二乘無學（聖者）如果進入無餘界（निरुपधिशेषनिर्वाण），二乘（聖者）畢竟（入滅），如來（佛）示現（涅槃）相中，第四句（的含義），通於滅定等。論中說『及如來等』，不是不退菩薩，及如來（佛）實際上也進入無依涅槃（अनाश्रयनिवृत्ति），這是就六轉識（眼識、耳識、鼻識、舌識、身識、意識）而言，不就第七識（末那識）而言，也包括庵末羅識（Amala-vijnana），這裡稱為無垢識，只在佛果（才能證得），也就是第八識（阿賴耶識）的異名。有人說有第九識，此論抉擇前本地二地中，六識自性建立所以中說：『又一識類藉彼彼緣種種差別自性生起者』，這裡無著（Asanga）的徒弟解釋說，八識的體雖然不同，但一識的流類依緣各別，隨所依而立名。如果像《攝大乘論》所說，異於無著的學徒說，八種識的體是一個，識依根不同，於是立八個名稱，其體沒有區別，就以此文為正。
論中解釋識身偏知等中，有疫有橫有災有惱。
【English Translation】 English version 『Ālaya』 (storehouse consciousness), refers to the ability to store the seeds of all dharmas. Furthermore, because all sentient beings grasp it as 『self,』 the place grasped by 『self-love』 is called 『Ālaya.』 Now, the latter meaning is taken, so the eighth ground (of Bodhisattvas) and others abandon the name (of Ālaya-consciousness) but do not abandon its essence. (In the four-sentence explanation,) the first sentence partially refers to those in 『cessation attainment』 (Nirodha-samāpatti), referring to the third fruit (Anāgāmin), not others (of other fruit positions), because others (of other fruit positions) accomplish the meaning of the fourth sentence. If (someone) in the thought of birth and death is not aware of the home of (Ālaya) consciousness, others will criticize and say: Why is the skandha of birth and death not discussed here? (This is because the skandha of birth and death) is included in fainting. (In the four-sentence explanation,) the second sentence partially refers to three situations: The first is because the coarse and manifest love is exhausted, the name (of Ālaya-consciousness) is abandoned, but it is not the subtle dharma attachment, referring to the two vehicles (Śrāvaka, Pratyekabuddha); the second situation is that the present activity is permanently subdued, entering the eighth ground and above (of Bodhisattvas), the present activity of human love is permanently subdued and does not arise, and illegal love (is also permanently subdued and does not arise), this is not leaving delusion, because the emptiness of dharma (wisdom) has arisen; the third is to remove coarse and subtle habits at the same time, both human and dharma attachments (are removed), referring to the Tathāgata (Buddha) and the eighth ground and above (of Bodhisattvas). The 『non-retreat』 mentioned here is because the fruit of non-retreat has not yet been obtained, (so) one must constantly increase good dharmas. The first ground (Bodhisattva) is called non-retreat, called already obtaining the fruit of non-retreat, not when not obtaining (the fruit of non-retreat), (one will still) generate afflictions, contaminated minds, etc. The name 『transforming consciousness』 (Vijnana) can be obtained in both contaminated and uncontaminated (realms), the name 『Ālaya』 is narrow, only up to the learners (Saints), the two vehicles (Saints), and the eighth ground (Bodhisattvas) of the Mahāyāna (Bodhisattvas). 『Ripening consciousness』 etc. is broader, even to the Vajra of the Mahāyāna (metaphor for firm Bodhicitta), if the Arhats of the two vehicles enter the realm of no remainder (Nirupadhiśeṣa-nirvāṇa), the two vehicles (Saints) ultimately (enter extinction), in the appearance of the Tathāgata (Buddha) showing (Nirvana), the meaning of the fourth sentence is connected to cessation attainment etc. The treatise says 『and Tathāgata etc.』, not non-retreating Bodhisattvas, and the Tathāgata (Buddha) actually also enters the Nirvana of no reliance (Anāśraya-nivṛtti), this is in terms of the six transforming consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), not in terms of the seventh consciousness (Manas consciousness), also including Amala-vijnana, here called immaculate consciousness, which can only be attained in the fruit of Buddhahood, which is another name for the eighth consciousness (Ālaya consciousness). Some say there is a ninth consciousness, this treatise decides that in the establishment of the nature of the six consciousnesses in the first local two grounds, it says: 『Also, a type of consciousness arises with various differences in nature depending on various conditions,』 here Asanga's disciples explain that although the bodies of the eight consciousnesses are different, the flow of one consciousness depends on different conditions, and the name is established according to what it depends on. If, as stated in the Mahāyānasaṃgraha, different from Asanga's disciples, it is said that the bodies of the eight types of consciousness are one, and the consciousness depends on different roots, so eight names are established, but their bodies are not different, then this text is taken as correct.
In the treatise explaining the knowledge of the body of consciousness, there are epidemics, unexpected events, disasters, and afflictions.
。此如法師云。初三是三害。后一是心憂苦。又前三是三罪。后一是心憂苦。今更別即以四相次配之。又初一是三害。下三是三罪。又初三是三害。后一是三罪。
論云當辨心善巧差別及心轉善巧差別等。乃至當知心轉善巧差別。觀遍計所執。無來無去。自性涅槃。緣證無時。證真如法性心。能如實知者名善巧。非依他起等故名差別。緣三性心此依他法非是無法。觀知是心依他而起。名為心轉。能實知者。不生遍計執名為善巧。異前觀名為差別。又解緣依他起法。非有似有。似施設有。斷此法時。證得真如名心轉善巧。轉之言滅證真如。心滅依他起遍計所執。性體是無法。觀唯有心所執不可斷。不生真如但名心善巧。
論解二勝利果安樂。謂得菩提樂於因自在者。令心屬己不令放逸。又即由前熏修心故。于果時得究竟故。安樂因中。制治三性自在也。
論解念住唯觀心中。此唯斷樂凈常我心。于境法起實不凈等故。有言觀心念住得境。此中前言識身遍知。今言唯當於心。深善勇猛故。有此難文。四倒如前第八云。于戒取是樂倒。見取是凈倒。邊見少分為常倒。我見為我倒。顯揚云。四倒皆想見心倒故皆為除此。故三種住六正行者。解脫住即三乘菩提解脫門。住即空無愿無相解脫門。如顯揚第二。若
【現代漢語翻譯】 現代漢語譯本：此如法師說：『最初的三個是三害（貪、嗔、癡），最後一個是內心的憂愁痛苦。』又說：『前面的三個是三種罪過，最後一個是內心的憂愁痛苦。』現在再另外用四相（生、住、異、滅）依次來配合它。又最初的一個是三害，下面的三個是三種罪過。又最初的三個是三害，最後一個是三種罪過。
《瑜伽師地論》中說：『應當辨別心的善巧差別以及心轉變的善巧差別等。』乃至『應當知道心轉變的善巧差別。』觀察遍計所執性（虛妄分別），無來無去，自性涅槃。緣證無時，證悟真如法性的心，能夠如實知曉的，稱為善巧。因為不是依他起性等，所以稱為差別。緣三性（遍計所執性、依他起性、圓成實性）的心，這個依他法不是沒有法。觀察知道這個心是依他而起的，稱為心轉。能夠真實知曉的，不生起遍計執，稱為善巧，與之前的觀察不同，稱為差別。』又解釋說：『緣依他起法，非有似有，似施設有。斷除此法時，證得真如，名為心轉變的善巧。』轉變的意思是滅除，證悟真如。心滅除依他起性和遍計所執性，其性體是無法。觀察唯有心所執著，不可斷除，不生起真如，只能稱為心善巧。
《瑜伽師地論》解釋兩種勝利果的安樂，是指獲得菩提的快樂，在於因地的自在。使心屬於自己，不放縱。又因為之前的熏習心的緣故，在果地時獲得究竟的緣故，安樂在於因地中，制伏和治理三性，使其自在。
《瑜伽師地論》解釋念住唯有觀心中。這只是爲了斷除樂、凈、常、我四種顛倒心。因為對於境界法生起真實不凈等想。有人說觀心念住可以得到境界。這裡前面說識身遍知，現在說唯當於心，因為深善勇猛的緣故。有這樣的難解之處。四倒如前面第八卷所說：『于戒禁取見是樂倒，于見取見是凈倒，于邊見少分是常倒，於我見是我倒。』《顯揚聖教論》說：『四倒都是想、見、心倒，所以都要去除。』因此，三種住和六種正行，解脫住就是三乘菩提的解脫門。住就是空、無愿、無相解脫門。如《顯揚聖教論》第二卷所說，如果...
【English Translation】 English version: The Dharma Master said, 'The first three are the three poisons (greed, hatred, and delusion), and the last one is mental distress and suffering.' He also said, 'The first three are the three sins, and the last one is mental distress and suffering.' Now, let's match them with the four characteristics (birth, duration, change, and extinction) in sequence. Also, the first one is the three poisons, and the following three are the three sins. Also, the first three are the three poisons, and the last one is the three sins.
The Yogācārabhūmi-śāstra says, 'One should distinguish the skillful differences of the mind and the skillful differences of the transformation of the mind, etc.' and 'One should know the skillful differences of the transformation of the mind.' Observing the parikalpita (parikalpita-svabhāva, the nature of what is completely conceptualized), there is no coming and going, and its self-nature is nirvana. When the conditions for realization are absent, the mind that realizes the tathatā (tathatā, suchness) nature of the Dharma, which can truly know, is called skillful. Because it is not the paratantra (paratantra-svabhāva, the nature of dependence on others), it is called difference. Regarding the mind of the three natures (trisvabhāva), this paratantra Dharma is not without Dharma. Observing and knowing that this mind arises dependently is called the transformation of the mind. One who can truly know and does not give rise to parikalpita attachment is called skillful, and it is called difference because it is different from the previous observation.' It is also explained that 'Regarding the paratantra Dharma, it is not existent but appears to be, and it appears to be provisionally established. When this Dharma is cut off, realizing tathatā is called the skillful transformation of the mind.' Transformation means extinction and realizing tathatā. The mind extinguishes the paratantra and parikalpita, and its nature is without Dharma. Observing that only the mind is attached to and cannot be cut off, and not giving rise to tathatā, can only be called skillful mind.
The Yogācārabhūmi-śāstra explains the happiness of the two victorious fruits, which refers to the happiness of attaining bodhi (bodhi, enlightenment), which lies in the freedom of the causal ground. Make the mind belong to oneself and do not let it be unrestrained. Also, because of the previous conditioning of the mind, one attains ultimate happiness at the time of the fruit, and happiness lies in subduing and governing the three natures in the causal ground, making them free.
The Yogācārabhūmi-śāstra explains that mindfulness is only observing the mind. This is only to cut off the four inverted minds of pleasure, purity, permanence, and self. Because one gives rise to real impurity, etc., towards the objects of Dharma. Some say that observing the mind with mindfulness can attain the realm. Here, the previous statement said that the body of consciousness is universally known, and now it says that it should only be in the mind, because of deep goodness and courage. There is this difficult passage. The four inversions are as mentioned in the eighth volume: 'Attachment to precepts and vows is the inversion of pleasure, attachment to views is the inversion of purity, a small part of extreme views is the inversion of permanence, and attachment to self is the inversion of self.' The Abhidharmasamuccaya says, 'The four inversions are all inversions of thought, view, and mind, so they must all be removed.' Therefore, the three abodes and six correct practices, the abode of liberation is the liberation gate of the three vehicles of bodhi. The abode is the liberation gate of emptiness, wishlessness, and signlessness. As stated in the second volume of the Abhidharmasamuccaya, if...
言空等不言修等者。即通聞思修三慧。通漏無漏。若言空等三摩地者。即修所生慧。通漏無漏。若空等解脫門。即唯無漏修慧。今三解脫門。唯入見諦無漏者。故下六正行相攝中。見修二道攝此也。能引解脫門法住。即七方便入見道前也。又解脫住住涅槃滅諦解脫門住。即道涅槃。依之得顯故謂之門。能引解脫門法住者。即地前有漏三慧。引生見諦等中道滅諦也。六正行中無間行。謂聞慧善受思惟思慧修所引善根。起修慧下三見修無學三道。次說前三慧。在七方便攝。三住中后住見修道攝。三解脫門無學道攝。解脫住此依前翻解三住。又解六正行無間行。即七方便中。無間修善受思惟。即見道無間修已。今得無漏故言善受修所引善起。謂修道依修善根起故。于修中離三界欲。此即是下離欲界欲時。離色界欲名簡擇諦行緣諦理而簡擇。離無色界欲名無增上慢。如增上慢比丘得第四禪。謂是羅漢果。此離無色界欲得真無漏。不起增上慢。亦於己得離色界欲。不起增上慢。此皆修道。然約一界中增勝得名。不如前解后得無學果時名正凈行。得六恒住法故。前解脫亦可次第配。亦第一是前第三中四。是前第二約增時語。第六是前第一。或此後五總通前二。
論複次二種舍施一者受者施二施者施。受者舍施。法師二釋。一
【現代漢語翻譯】 現代漢語譯本： 『言空等不言修等者』，是指通達聞、思、修三種智慧，通達有漏和無漏。如果說『空等三摩地』，那就是指修習所生的智慧，通達有漏和無漏。如果說『空等解脫門』，那就只是無漏的修慧。現在說的三解脫門，只是進入見諦的無漏智慧。所以下面的六正行相攝中，見道和修道包含了這個。『能引解脫門法住』，是指七方便進入見道之前。另外，解脫住、住涅槃、滅諦解脫門住，是指道和涅槃。依靠它們才能顯現，所以稱為『門』。『能引解脫門法住者』，是指地前有漏的三慧，引生見諦等中的道和滅諦。六正行中的無間行，是指聞慧善於接受思惟，思慧修習所引生的善根，發起修慧下的三見道、修道和無學道。其次說前三慧，包含在七方便中。三住中的后住包含見道和修道。三解脫門包含無學道。解脫住這裡依照前面的翻譯解釋三住。另外解釋六正行中的無間行，是指七方便中，無間地修習善於接受思惟，也就是見道無間修習之後。現在得到無漏，所以說善於接受修習所引生的善根發起，是指修道依靠修習善根而發起。在修習中離開三界欲，這就是下面離開欲界欲的時候。離開欲（指色慾）名為簡擇諦行緣諦理而簡擇。離開無欲（指無色界之慾）名為無增上慢。如增上慢比丘得到第四禪，就說自己是阿羅漢果。這裡離開無欲得到真正的無漏，不生起增上慢。也在自己得到離開欲時，不生起增上慢。這些都是修道。然而就一界中增勝而得名，不如前面解釋的后得無學果時名為正凈行，得到六恒住法的原因。前面的解脫也可以依次配合。第一是前，第三中四，是前第二，就增勝時說。第六是前第一。或者此後五總通前二。 論複次二種舍施，一者受者施，二施者施。受者舍施，法師二釋，一
【English Translation】 English version: 'Speaking of emptiness, etc., but not speaking of cultivation, etc.', refers to being proficient in the three wisdoms of hearing, thinking, and cultivation, and being proficient in both defiled and undefiled. If we speak of 'samadhi of emptiness, etc.', that refers to the wisdom born from cultivation, which is both defiled and undefiled. If we speak of 'doors to liberation of emptiness, etc.', that is only undefiled wisdom born from cultivation. Now, the three doors to liberation only enter the undefiled wisdom of seeing the truth. Therefore, in the following six correct practices, the path of seeing and the path of cultivation are included. 'That which can lead to the abiding of the Dharma of the doors to liberation' refers to the seven expedients before entering the path of seeing. Furthermore, liberation abiding, abiding in Nirvana, and abiding in the door to liberation of the cessation of suffering refer to the path and Nirvana. They are called 'doors' because they are relied upon to manifest. 'That which can lead to the abiding of the Dharma of the doors to liberation' refers to the defiled three wisdoms before the stages, which give rise to the path and cessation of suffering in the path of seeing, etc. The uninterrupted practice in the six correct practices refers to the good roots of hearing wisdom, skillful acceptance of thinking, and thinking wisdom, which give rise to the three paths of seeing, cultivating, and no-more-learning under the cultivation wisdom. Secondly, the previous three wisdoms are included in the seven expedients. The latter abiding in the three abidings includes the path of seeing and the path of cultivation. The three doors to liberation include the path of no-more-learning. 'Liberation abiding' here is explained according to the previous translation of the three abidings. Furthermore, explaining the uninterrupted practice in the six correct practices refers to the uninterrupted cultivation of skillful acceptance of thinking in the seven expedients, which is after the uninterrupted cultivation of the path of seeing. Now, obtaining the undefiled is called the arising of good roots skillfully accepted and cultivated, which means that the path of cultivation relies on the arising of good roots of cultivation. In cultivation, leaving the desires of the three realms, this is when leaving the desires of the desire realm below. Leaving desire (referring to sensual desire) is called discerning the truth, acting according to the truth, and discerning the principle of truth. Leaving non-desire (referring to the desires of the formless realm) is called having no arrogance. For example, a monk with arrogance who attains the fourth dhyana says that he has attained the fruit of Arhat. Here, leaving non-desire attains true undefiled, and does not give rise to arrogance. Also, when one attains leaving desire, one does not give rise to arrogance. These are all paths of cultivation. However, it is named according to the increase and victory in one realm, which is not as good as the previously explained attainment of the fruit of no-more-learning, which is called correct and pure practice, because one attains the six constant abiding Dharmas. The previous liberation can also be matched in order. The first is the former, the third in the middle four, is the former second, speaking of the time of increase and victory. The sixth is the former first. Or these latter five generally encompass the former two. The treatise further discusses two kinds of giving: one is giving to the receiver, and the other is giving by the giver. Giving to the receiver is explained by the Dharma master in two ways: one
云如施自身為他受者。即如乞食。捨己身與他為受者故。名受者舍施。二解受得他財而行舍施。即轉施法施者施可知。得二果中。受者得大財富。施者得此等流果。又破自慳故自受用財受者。自舍與己身名受者舍施。即與自己僮僕。亦是皆以施心者。故此當來得財。還自受用為等流勝解果。二施與他者得大財富。又前二施如前解。皆得大財。為異熟果。于中不慳。還能受用。名等流果。
論破去來實有論中。此文為欲明三世自法。先破于彼因。抉擇前尋伺地。第六卷文非正抉擇。此依他等抉擇。故下難中。何以故。總徴 非無方無處法有從異方轉趣異方義者。此破第一。應立量云。未來世色應有方所。有轉異故。如現在色。又未來世法不能移轉至現在世。無方所故。如兔角等 亦非未生已生法等者。此破第二。謂汝未來法定無有死。以無生故。如虛空等兔角等 若彼為緣而得生者便異法生等者。此破第三。謂未來法自住不壞。用此為緣現在別法生。此法未來無故。便違宗過。如何言一切法未來本有。應立量云。此現在生法非未來見有。以離生故。如住滅等相用 又一切法第一義中無作用等者。此破業用師第四義。業用離體必不可得。體有法起故。如體自體。設許異者未來亦應有業用。依體生故。如現在業。又此
【現代漢語翻譯】 現代漢語譯本：云如施將自身作為他人的接受者。例如乞食，捨棄自身給予他人作為接受者，因此稱為接受者舍施。另一種解釋是，接受他人財物後進行舍施，即轉施法施者所施之物，這是可以理解的。在兩種結果中，接受者獲得巨大的財富，施捨者獲得這種等流果。此外，爲了破除自身的吝嗇，自己受用財物，自己捨棄給予自身，也稱為接受者舍施，即給予自己的僮僕，也都是以施捨之心。因此，將來獲得財富，還會自己受用，作為等流勝解果。第二種是施捨給他人，獲得巨大的財富。另外，前兩種施捨如前所述，都能獲得巨大的財富，作為異熟果。在其中不吝嗇，還能受用，稱為等流果。
在破斥去來實有論中，這段文字是爲了闡明三世的自法，首先破斥他們的因。抉擇前尋伺地，第六卷的文字並非真正的抉擇，而是依據依他等進行抉擇。因此，下面的詰難中說：『何以故？』總的來說，『並非沒有方位、沒有處所的法，有從異方轉移到異方的意義。』這是破斥第一點。應該建立論證說：未來世的色法應該有方位處所，因為有轉移變化，就像現在的色法一樣。而且未來世的法不能轉移到現在的世間，因為沒有方位處所，就像兔角等。
『也不是未生已生的法等。』這是破斥第二點。意思是說，你們的未來法必定沒有死亡，因為沒有生，就像虛空等兔角等。『如果它們以因緣而得以產生，那麼就是異法生等。』這是破斥第三點。意思是說，未來法自己安住不壞，用這個作為因緣，現在另外的法產生。這個法在未來沒有，就違背了你們的宗義。如何說一切法在未來本來就存在？應該建立論證說：這個現在產生的法不是未來見有的，因為離開了產生，就像安住滅等相用。『而且一切法在第一義中沒有作用等。』這是破斥業用師的第四種意義。業用離開本體必定不可得，因為本體有法生起，就像本體的自體一樣。假設允許不同，未來也應該有業用，因為依靠本體而生，就像現在的業一樣。而且這個...
【English Translation】 English version: It is like Cloud-like Giving, where one offers oneself as the recipient for others. For example, like begging for food, one relinquishes oneself to others as the recipient, hence it is called 'Recipient Giving'. Another explanation is that one receives wealth from others and then performs giving, that is, transferring what was given by the Dharma-giver. This is understandable. Among the two results, the recipient gains great wealth, and the giver obtains the corresponding outflowing result (等流果). Furthermore, to break one's own stinginess, one enjoys wealth oneself, and one gives oneself away, which is also called 'Recipient Giving', that is, giving to one's own servants, all with a giving heart. Therefore, in the future, one will gain wealth and still enjoy it oneself, as the outflowing result of excellent understanding (等流勝解果). The second is giving to others, which results in great wealth. Also, the previous two types of giving, as explained before, can all result in great wealth, as the result of maturation (異熟果). In this, one is not stingy and can still enjoy it, which is called the outflowing result (等流果).
In refuting the theory of the real existence of past and future (去來實有論), this passage aims to clarify the self-nature of the three times (三世), first refuting their cause. Deliberating on the 'preliminary investigation and analysis ground' (前尋伺地), the text in the sixth volume is not a true deliberation, but rather a deliberation based on 'dependence' (依他) and the like. Therefore, in the following challenge, it says: 'Why?' In general, 'It is not that a dharma without direction or location has the meaning of transferring from one direction to another.' This refutes the first point. One should establish the argument: the form (色) of the future world should have a direction and location, because it has transfer and change, just like the form of the present. Moreover, the dharma of the future world cannot be transferred to the present world, because it has no direction or location, like rabbit horns and the like.
'Nor are they dharmas that are not yet born or already born, etc.' This refutes the second point. It means that your future dharma must not have death, because it has no birth, like empty space, rabbit horns, and the like. 'If they are born by means of conditions, then it is the birth of different dharmas, etc.' This refutes the third point. It means that the future dharma itself abides without decay, and using this as a condition, another dharma arises in the present. This dharma does not exist in the future, which violates your own tenet. How can you say that all dharmas originally exist in the future? One should establish the argument: this dharma that arises in the present is not seen in the future, because it is apart from arising, like the characteristics and functions of abiding and ceasing. 'Moreover, all dharmas have no function in the ultimate meaning, etc.' This refutes the fourth meaning of the 'action-function teacher' (業用師). Action-function apart from the substance is certainly unattainable, because the substance has dharma arising, just like the substance's own self. If it is allowed to be different, then there should also be action-function in the future, because it arises relying on the substance, just like the present action. Moreover, this...
業用便應本無而今得生。即符順他宗。然違自宗。彼宗一切法。未來有故。若不爾即亦應立量云。一切體相未來非有。不離業故。由如現業等 又與世尊言相違下。破未來體有。應立量云。未來世體體應是常。本有今有故。如虛空等 等於一相若相異分得是有名等者。此破第五未來相未滿。現在相滿。此中雲。若未滿一分未來有者。此圓滿之分未來。何故不有。應立量云。現在一分圓滿之未來還有有彼不同一一分故。如現在相 又相異分本無今有等者。應破未來不圓非本有。量云未來一分不圓滿相應。本無今有相一分故。如現世一分圓滿相 又離色等一切行相余未來分等者。此破第六未來。別有分不是色等。現在亦爾故三世別者。應立量云。汝所言離色等外有未來分決定是無。現比二量不可得故。如兔角。又應未來無有果相現在方有者。此果相亦本無今有。如何言一切皆未來有。又彼宗許未來有果相。若爾前云。唯未來有自分。何處有世相。前解為勝。應立量云。未來世時應有果相。有世分故。如現在世。世分者即未來分等是。此等有六師。前第六本地有七解。此勘問如別會。
三世中。前本地第三卷。已解有三種三世。一神通三世。二唯識三世。三法相三世。法相三世者。且如於現在種子。有當曾等義。說三
【現代漢語翻譯】 現代漢語譯本： 『業用便應本無而今得生』，這實際上是符合其他宗派的觀點，但違背了我們自己的宗派。因為在其他宗派看來，一切法在未來都是存在的。如果不是這樣，那麼也應該立一個量式說：『一切體相在未來都不是存在的，因為它們不離業』，就像現在的業一樣。『又與世尊言相違下』，這是爲了破斥未來體是存在的觀點。應該立一個量式說：『未來世的體性應該是常有的，因為它是本有今有的』，就像虛空一樣。『等於一相若相異分得是有名等者』，這是爲了破斥第五種未來相未圓滿，現在相圓滿的觀點。這裡說：『如果未圓滿的一部分未來存在，那麼這圓滿的部分未來為什麼不存在呢？』應該立一個量式說：『現在一分圓滿的未來還應該存在，因為它和現在不同一一分』，就像現在的相一樣。『又相異分本無今有等者』，應該破斥未來不圓滿並非本有的觀點。量式是：『未來一分不圓滿相應，因為本無今有相一分』，就像現世一分圓滿相一樣。『又離色等一切行相余未來分等者』，這是爲了破斥第六種未來，認為別有部分不是色等。現在也是這樣，所以三世是不同的。應該立一個量式說：『你所說的離開色等之外的未來分，一定是無的，因為現量和比量都不可得』，就像兔角一樣。又應該說未來沒有果相，現在才有的觀點。這個果相也是本無今有的，怎麼能說一切都是未來有的呢？而且，那個宗派允許未來有果相。如果是這樣，那麼前面說的『只有未來有自分』，世相在哪裡呢？前面的解釋更好。應該立一個量式說：『未來世時應該有果相，因為有世分』，就像現在世一樣。世分就是未來分等。這些有六師。前面第六本地有七種解釋。這些勘問就像在別會一樣。
三世中，前面本地第三卷，已經解釋了有三種三世：一是神通三世，二是唯識三世，三是法相三世。法相三世，比如對於現在的種子，有當、曾等的意義，來說明三世。 English version: 'The function of karma should be originally non-existent but now comes into being.' This actually conforms to the views of other schools, but violates our own school. Because in the view of other schools, all dharmas exist in the future. If it is not so, then a syllogism should also be established saying: 'All characteristics are not existent in the future, because they are inseparable from karma,' just like the present karma. 'Also, contradicting the words of the World Honored One below,' this is to refute the view that the future entity exists. A syllogism should be established saying: 'The nature of the future world should be permanent, because it is originally existent and now existent,' just like space. 'Equal to one aspect, if different parts are named as existent, etc.,' this is to refute the fifth view that the future aspect is not complete, and the present aspect is complete. Here it says: 'If the incomplete part of the future exists, then why does the complete part of the future not exist?' A syllogism should be established saying: 'The future of the present complete part should still exist, because it is different from the present in every single part,' just like the present aspect. 'Also, the different parts are originally non-existent but now existent, etc.,' the view that the future is incomplete and not originally existent should be refuted. The syllogism is: 'The incomplete part of the future corresponds, because the originally non-existent but now existent aspect is one part,' just like the complete aspect of one part of the present world. 'Also, apart from all characteristics such as form, the remaining future parts, etc.,' this is to refute the sixth future, believing that there are separate parts that are not form, etc. The present is also like this, so the three times are different. A syllogism should be established saying: 'What you say is that the future part apart from form, etc., is definitely non-existent, because neither present perception nor inference can be obtained,' just like rabbit horns. Also, it should be said that there is no future fruit aspect, and only the present has it. This fruit aspect is also originally non-existent but now existent, how can it be said that everything exists in the future? Moreover, that school allows the future to have fruit aspects. If so, then where is the world aspect in the previous statement 'only the future has its own part'? The previous explanation is better. A syllogism should be established saying: 'There should be a fruit aspect in the future world, because there is a world part,' just like the present world. The world part is the future part, etc. These have six teachers. The previous sixth local has seven explanations. These inquiries are like in a separate assembly.
Among the three times, in the previous third volume of the local, it has already been explained that there are three types of three times: first, the three times of supernatural powers; second, the three times of consciousness-only; and third, the three times of dharma characteristics. The three times of dharma characteristics, for example, for the present seed, there are meanings such as 'will be' and 'was', to explain the three times.
【English Translation】 English version: 'The function of karma should be originally non-existent but now comes into being.' This actually conforms to the views of other schools, but violates our own school. Because in the view of other schools, all dharmas exist in the future. If it is not so, then a syllogism should also be established saying: 'All characteristics are not existent in the future, because they are inseparable from karma,' just like the present karma. 'Also, contradicting the words of the World Honored One below,' this is to refute the view that the future entity exists. A syllogism should be established saying: 'The nature of the future world should be permanent, because it is originally existent and now existent,' just like space. 'Equal to one aspect, if different parts are named as existent, etc.,' this is to refute the fifth view that the future aspect is not complete, and the present aspect is complete. Here it says: 'If the incomplete part of the future exists, then why does the complete part of the future not exist?' A syllogism should be established saying: 'The future of the present complete part should still exist, because it is different from the present in every single part,' just like the present aspect. 'Also, the different parts are originally non-existent but now existent, etc.,' the view that the future is incomplete and not originally existent should be refuted. The syllogism is: 'The incomplete part of the future corresponds, because the originally non-existent but now existent aspect is one part,' just like the complete aspect of one part of the present world. 'Also, apart from all characteristics such as form, the remaining future parts, etc.,' this is to refute the sixth future, believing that there are separate parts that are not form, etc. The present is also like this, so the three times are different. A syllogism should be established saying: 'What you say is that the future part apart from form, etc., is definitely non-existent, because neither present perception nor inference can be obtained,' just like rabbit horns. Also, it should be said that there is no future fruit aspect, and only the present has it. This fruit aspect is also originally non-existent but now existent, how can it be said that everything exists in the future? Moreover, that school allows the future to have fruit aspects. If so, then where is the world aspect in the previous statement 'only the future has its own part'? The previous explanation is better. A syllogism should be established saying: 'There should be a fruit aspect in the future world, because there is a world part,' just like the present world. The world part is the future part, etc. These have six teachers. The previous sixth local has seven explanations. These inquiries are like in a separate assembly.
Among the three times, in the previous third volume of the local, it has already been explained that there are three types of three times: first, the three times of supernatural powers; second, the three times of consciousness-only; and third, the three times of dharma characteristics. The three times of dharma characteristics, for example, for the present seed, there are meanings such as 'will be' and 'was', to explain the three times.
世法。即前第三。于種子建立。此同現行。然種子恒故說非現行。下第二捲雲。現在有三相。一是過去果相。二者未來因相。三現在自相。法相三世即是 唯識三世者。先識上有曾當境等故。如凡夫等緣過未境。此境當心現。以識上妄有功能。影像相生。與識無別種。似三世法生。此實現在法。托曾緣種子當緣種子。而生此影像。此由唯識妄故名唯識。故前第三本地。若任運散亂意識。名緣現在境。以境恒現在故 問心不孤起托本質境而生。此若緣過未。無境而生。既識無本質者。境如何生。如極微虛空等。以教為本質。如前以種子為本質。又如兔角緣。以何為本質。此皆尋名名本質故影生。故唯識也。此兔角等不生者。由現在無生因。若如過去。既非兔角果故。兔角不同過未 神通三世者。此即禪定他心通。若凡夫及聖。緣過未為境。以智有功能。似若於時現。若智有強弱。緣境有寬狹。此與前別。或前是執心非量境。若不執心比度而知。或以現過曾見。比未來當此事生。或以現在為比。比曾有此事。比量而知。若神通及禪定。此皆證解。雖心上功能。而生證定故與前別。如本地第三卷抄會。
論文過去中應有果。現在又準未來因有故。此中但論因故。其相已舍。不論果故。不言現有。又顯過未無體。約現法
【現代漢語翻譯】 現代漢語譯本 世俗之法（世法），即前文第三點所說，建立在種子之上。這與現行法相同，但因為種子是恒常存在的，所以說它不是現行法。下文第二卷說：『現在』有三種相狀，一是過去之果的相狀，二是未來之因的相狀，三是現在的自相。法相宗所說的三世就是如此。唯識宗所說的三世，首先是因為識上存在曾經經歷過的境界等等。比如凡夫等緣於過去或未來的境界，這個境界在心中顯現，是因為識上虛妄地具有功能，產生影像之相，與識沒有本質區別，看起來像是三世之法產生。這實際上是現在的法，依託曾經緣過的種子和將要緣的種子而產生這種影像。這由於唯識的虛妄性，所以稱為唯識。因此，前文第三點所說的本地，如果是任運散亂的意識，就稱為緣于現在的境界，因為境界恒常是現在的。 問：心不是孤立產生的，而是依託本質境而產生。如果緣於過去或未來，沒有真實的境界而產生，既然識沒有本質，那麼境界是如何產生的？比如極微（極小的微粒，paramāṇu）、虛空（ākāśa）等，以教義作為本質，如同之前以種子作為本質。又比如緣于兔角（śasa-viṣāṇa），以什麼作為本質？這些都是尋找名稱，以名稱作為本質而產生影像，所以是唯識。這些兔角等不產生，是因為現在沒有產生的因。如果像過去一樣，既然不是兔角的果，所以兔角不同於過去和未來。 神通的三世，指的是禪定中的他心通（para-citta-jñāna-abhiñjñā）。無論是凡夫還是聖人，緣於過去或未來作為境界，因為智慧具有功能，看起來好像在那個時候顯現。如果智慧有強弱，緣于境界就有寬窄。這與前文不同，或者前文是執著於心，不是真實的量境。如果不執著於心，通過比度而知，或者以現在過去曾經見過的，來推測未來將要發生的事情，或者以現在作為比照，推測曾經發生過的事情，通過比量而知。如果是神通和禪定，這些都是證悟的理解，雖然是心上的功能，但產生證悟的定力，所以與前文不同。如本地第三卷的抄會。 論文說，過去之中應該有果，現在又可以推知未來有因，所以在這裡只討論因，因為相狀已經捨棄。不討論果，所以不說現在有。又顯示過去和未來沒有實體，是依附於現在的法。
【English Translation】 English version The mundane dharma (Śloka-dharma), as mentioned in the third point earlier, is established upon seeds (bīja). This is similar to manifest dharma (vartamāna-dharma), but because seeds are constant, it is said not to be manifest dharma. The second volume below states: 'The present' has three aspects: first, the aspect of the past fruit; second, the aspect of the future cause; and third, the self-aspect of the present. This is how the three times (tri-kāla) are described in the Dharma Characteristics School (Dharma-lakṣaṇa). The three times in the Consciousness-only School (Vijñānavāda) are, firstly, because there are past experiences etc. on the consciousness (vijñāna). For example, ordinary people (pṛthag-jana) cognize past or future realms, and these realms appear in the mind because the consciousness has the function of creating images, which are not essentially different from the consciousness, and appear as if the dharmas of the three times are produced. This is actually the present dharma, relying on the seeds that have been cognized and the seeds that will be cognized to produce this image. This is called Consciousness-only because of the illusion of Consciousness-only. Therefore, the original ground (bhūmi) mentioned in the third point earlier, if it is the naturally scattered consciousness, is called cognizing the present realm, because the realm is always present. Question: The mind does not arise in isolation but relies on the essential realm (ālambana) to arise. If it cognizes the past or future, it arises without a real realm. Since consciousness has no essence, how does the realm arise? For example, extremely small particles (paramāṇu), space (ākāśa), etc., take the teachings as their essence, just as before, seeds were taken as the essence. Also, for example, when cognizing a rabbit's horn (śasa-viṣāṇa), what is taken as the essence? These are all seeking names, and taking the name as the essence to produce the image, so it is Consciousness-only. These rabbit's horns etc. do not arise because there is no cause for arising in the present. If it were like the past, since it is not the fruit of the rabbit's horn, the rabbit's horn is different from the past and future. The three times of supernormal powers (abhijñā) refer to the mind-reading power (para-citta-jñāna-abhijñā) in meditation (dhyāna). Whether it is an ordinary person or a sage (ārya), cognizing the past or future as the realm, because wisdom (jñāna) has the function, it seems to appear at that time. If wisdom is strong or weak, the realm cognized will be wide or narrow. This is different from the previous case, or the previous case is clinging to the mind, not a real measure of the realm. If one does not cling to the mind, but knows through comparison, or uses what one has seen in the past to infer what will happen in the future, or uses the present as a comparison to infer what has happened in the past, knowing through inference. If it is supernormal powers and meditation, these are all realized understandings, although it is a function of the mind, it produces the power of realized samādhi (samādhi), so it is different from the previous case. As recorded in the third volume of the original ground. The treatise says that there should be a fruit in the past, and the present can also infer that there is a cause in the future, so here we only discuss the cause, because the aspect has been abandoned. We do not discuss the fruit, so we do not say that the present exists. It also shows that the past and future have no substance, but are dependent on the present dharma.
立。過去不言果有。但言自性故言已無。顯未來未生相亦無體。未來說因現有于現在因上。有當生果義顯于現在法亦立。明知過去因相體已滅。于現在果有此因。曾有非今正有。即于現法而立過去故。此顯文四緣。如第三本地分解。
論隨順理門因緣。云謂諸色根根依及識此二等者。法師云。根依者扶根塵。若爾何故下。攝一切種子中。不言扶根塵。及次下文云。當知所餘色法唯自種子之所隨逐。今此理文違故釋之。根依者。即造根之四大故。第二複次釋所以中。云若諸色根及自大種。非心心法種子隨逐等。故知根依者造根四大 若爾何故論。云隨逐色根有諸色根種子及余色法種子等。不言四大中有諸色法種子等。解云此略不說。又上總文言根依。及所以中。云自四大以明四大造根者。有諸法種子。此中解根已。解造根四大訖。當知所餘色法唯自種子之所隨逐者。此諸扶根塵。非外器色。以此準。即心所法中。亦應有自種子。此中但言識者略而不論。又心所不同扶根塵。所以者何。扶根塵根無之時。容有心所。不然豈得王無之時心所有。故不為例。此中如若有色界有心時。種子在何處。為一一色法。心法皆有一切種子為。然有心時在心。無心時在色。若一一中有合有無量種子。又生無色界時。色中種子並在何處
【現代漢語翻譯】 現代漢語譯本 立。過去不談論結果的存在，只說自性，所以說已經沒有了。顯示未來尚未產生的現象也沒有實體。未來之因現在存在於現在的因上，有將要產生結果的意義，在現在的法中也成立。明確知道過去的因相本體已經滅亡，在現在的果中存在這個因。曾經存在但現在不再存在，就在現在的法中建立過去。這顯示了文中的四緣，如第三本地分解所說。
論述隨順理門因緣。說『所謂的諸色根（指眼、耳、鼻、舌、身五根）根依（根所依賴的物質基礎）以及識（意識），這二者等等』。法師說：『根依』是指扶助根塵（根的扶助和所緣對像）。如果這樣，為什麼下面『攝一切種子中』，不提扶助根塵？以及緊接著的下文說：『應當知道其餘的色法僅僅被各自的種子所隨逐』。現在這段理文相違背，所以解釋它。『根依』是指構成根的四大（地、水、火、風）元素。第二，在『複次釋所以中』，說『如果諸色根以及自身的大種（四大），不是心心法（心理活動和心理作用）的種子所隨逐等等』。因此可知『根依』是指構成根的四大。
如果這樣，為什麼論中說：『隨逐色根的有諸色根的種子以及其餘色法的種子等等』，而不說『四大中有諸色法的種子等等』？解釋說，這是省略了沒有說。又上面總的文句說『根依』，以及在『所以中』，用『自身四大』來說明四大構成根，其中有諸法的種子。這裡解釋了根之後，也解釋了構成根的四大完畢。『應當知道其餘的色法僅僅被各自的種子所隨逐』，這些扶助根塵，不是外在的器世間之色。以此類推，在心所法（心理作用）中，也應該有自身的種子，這裡只說了識，是省略了沒有論述。而且心所不同於扶助根塵，原因是什麼呢？扶助根塵在根不存在的時候，可能存在心所。不然，怎麼能有君王不在的時候，臣子存在呢？所以不能作為例子。這裡如果存在有有心的時候，種子在哪裡？是每一種色法、心法都有一切種子嗎？然而有心的時候在心，無心的時候在色。如果每一種中既有聚合又有消散，就有無量的種子。又在沒有的時候，色中的種子都在哪裡？
【English Translation】 English version Establishment. The past does not speak of the existence of results, but only speaks of self-nature, so it is said to be already gone. It shows that the future unproduced phenomena also have no substance. The future cause now exists in the present cause, and there is a meaning of the result to be produced, which is also established in the present dharma. It is clear that the past cause phase has perished, and in the present result there is this cause. It once existed but does not exist now, and the past is established in the present dharma. This shows the four conditions in the text, as explained in the third local decomposition.
The discussion follows the logical cause and condition. It says, 'The so-called sense organs (referring to the five roots of eye, ear, nose, tongue, and body), the basis of the roots (the material basis on which the roots depend), and consciousness (vijñana), these two, etc.' The Dharma master said: 'The basis of the roots' refers to supporting the root-objects (the support of the roots and the objects of perception). If so, why does the following 'In the collection of all seeds' not mention supporting the root-objects? And the following text immediately says: 'It should be known that the remaining form dharmas are only followed by their own seeds.' Now this logical text contradicts, so explain it. 'The basis of the roots' refers to the four great elements (earth, water, fire, wind) that constitute the roots. Second, in 'Furthermore, explaining the reason', it says, 'If the sense organs and their own great elements (the four great elements) are not followed by the seeds of mental activities and mental functions, etc.' Therefore, it can be known that 'the basis of the roots' refers to the four great elements that constitute the roots.
If so, why does the treatise say: 'What follows the sense organs are the seeds of the sense organs and the seeds of other form dharmas, etc.', and not say 'In the four great elements there are the seeds of all form dharmas, etc.'? The explanation is that this is omitted and not said. Also, the general statement above says 'the basis of the roots', and in 'the reason', it uses 'one's own four great elements' to explain that the four great elements constitute the roots, in which there are the seeds of all dharmas. Here, after explaining the roots, the explanation of the four great elements that constitute the roots is completed. 'It should be known that the remaining form dharmas are only followed by their own seeds.' These supporting root-objects are not the external form of the vessel world. By analogy, in the mental functions (caitasikas), there should also be their own seeds. Here, only consciousness is mentioned, which is omitted and not discussed. Moreover, mental functions are different from supporting root-objects. What is the reason? Supporting root-objects may exist when the roots do not exist, and mental functions may exist. Otherwise, how can there be ministers when the king is not there? Therefore, it cannot be taken as an example. Here, if there is a time when there is ** and there is mind, where are the seeds? Do all form dharmas and mental dharmas have all the seeds? However, when there is mind, it is in the mind, and when there is no mind, it is in the form. If in each there is both aggregation and dispersion, there are countless seeds. Also, when there is no **, where are all the seeds in the form?
。若有心在心等者。即如有色界有心時在何處。若在心中者。何故不在色中。
論云生無想天后心生時者。若有釋此。在彼生處終者無心者。此在彼受報。已下生時決定有心。此等論文下。云皆依未立阿賴耶聖教等者。此隨順理門。經部師義。
論解二種退。一斷退。二住退。斷退者。由伏斷故退。住退者。失現法樂住退。如對法第十三。
第五十二卷
論等無間緣。云若此六識為彼六識等無間緣等者。此中二師釋。如前第三卷抄會。廣釋此文。與第三卷五識一念。及第一云等無間依。謂意不是自眼。此四緣前卷阿賴耶下。即是因緣文。多謂種子如前會。此皆在本地第三卷三世後文。因文便故來。如前卷生起四緣文。助之因緣一種望所生法。能為生因等者。此能生因。如菩薩地第三十八云。牽引生起是因緣。第五卷復言。生起是因緣能生因攝。非牽引因十二緣生。第十卷云。此十二緣。相望俱依增上。所生引發生起牽引說。故無因緣。又如菩薩地。無記生起因。是增上緣。故知能生因體是因緣。生起牽引。皆通增上因緣。若唯生起唯是因緣。即違緣生及無記生起因。此處文中。且據同第五及菩薩地等。攝二因故。是因緣非余。若不此會。謂即行支被潤已。此是何因。望生老死說。非生起因故
【現代漢語翻譯】 現代漢語譯本：如果說『有心』存在於『心』等等之中，那麼就好像問『有心』的時候在什麼地方一樣。如果說在『心』中，為什麼不在『色』中呢？
論中說，生到無想天之後，心生起的時候。如果有人解釋說，在那個生處終結時沒有心，那麼這人在那裡受報。以下生的時候，決定有心。這些論文下面說，都依據未建立阿賴耶（Ālayavijñāna，藏識）的聖教等等，這是隨順理門的經部師的義理。
論中解釋了兩種退失：一是斷退，二是住退。斷退，是由伏斷（壓伏煩惱）而退失。住退，是失去現法樂住（現世安樂的住處）而退失。如《對法》第十三卷所說。
第五十二卷
論中關於等無間緣（samanantarapratyaya，無間緣）說，如果這六識（眼識、耳識、鼻識、舌識、身識、意識）是彼六識的等無間緣等等。這裡有兩種解釋，如前面第三卷抄會所廣泛解釋的這段文字。與第三卷的五識一念，以及第一卷所說的等無間依，指的是意（manas，意根）不是自眼（自己的眼識）。這四緣（因緣、等無間緣、所緣緣、增上緣）在前面卷的阿賴耶下面，就是因緣文。多數認為是種子，如前面所會集的。這些都在本地第三卷三世后的文字中。因為因文的方便，所以來到這裡。如前面卷中生起四緣文，助之因緣一種望所生法，能為生因等等。這個能生因，如《菩薩地》第三十八卷所說，牽引生起是因緣。第五卷又說，生起是因緣能生因攝，非牽引因十二緣生。第十卷說，這十二緣，相互依存，都是增上緣（adhipati-pratyaya，增上緣），所生引發生起牽引說。所以沒有因緣。又如《菩薩地》，無記（avyākrta，不記）生起因，是增上緣。所以知道能生因的體是因緣，生起牽引，都通增上因緣。如果唯有生起才是因緣，就違背了緣生以及無記生起因。此處文中，且依據與第五卷及《菩薩地》等相同之處，攝取二因，所以是因緣而非其他。如果不這樣理解，認為即是行支被潤澤之後，這是什麼因？望生老死說，不是生起因故。
【English Translation】 English version: If it is said that 'having mind' exists in 'mind' etc., then it is like asking where 'having mind' is when one has it. If it is said to be in the 'mind', why is it not in 'form' (rūpa)?
The treatise says that when the mind arises after being born in the Realm of Non-Perception (Asañjñā-sattva). If someone explains that there is no mind at the end of that place of birth, then this person receives retribution there. When one is born below, one definitely has a mind. Below these treatises, it says that they are all based on the teachings of the unestablished Ālayavijñāna (store consciousness), etc. This follows the principles of the Sautrāntika school.
The treatise explains two kinds of regression: one is regression from severance (of afflictions), and the other is regression from abiding. Regression from severance is due to regression from the suppression of afflictions. Regression from abiding is regression from losing the pleasant abiding in the present life. As stated in Abhidharma, volume thirteen.
Volume Fifty-Two
Regarding the condition of immediate contiguity (samanantarapratyaya), the treatise says, 'If these six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are the condition of immediate contiguity for those six consciousnesses, etc.' Here, there are two interpretations, as extensively explained in the copied compilation of the previous third volume. This is related to the one moment of the five consciousnesses in the third volume, and the condition of immediate contiguity mentioned in the first volume refers to the mind (manas) not being one's own eye-consciousness. These four conditions (causality, immediate contiguity, object-support, and dominance) are below the Ālayavijñāna in the previous volume, which is the text on causality. Most consider it to be seeds, as previously compiled. These are all in the text after the three times in the third volume of the local ground. Because of the convenience of the text on causality, it comes here. As in the text on the arising of the four conditions in the previous volume, the auxiliary condition is one that, in relation to the produced dharma, can be a cause of arising, etc. This cause of arising, as stated in the Bodhisattva-bhūmi, volume thirty-eight, is that attraction and arising is causality. Volume five also says that arising is included in the cause of arising, which is causality, not the twelve links of dependent origination that attract. Volume ten says that these twelve links are mutually dependent and are all dominant conditions, and that they are said to produce, lead, arise, and attract. Therefore, there is no causality. Also, as in the Bodhisattva-bhūmi, the cause of unwholesome arising is the dominant condition. Therefore, it is known that the essence of the cause of arising is causality, and that arising and attraction both pertain to the dominant condition. If only arising is causality, then it contradicts the arising of conditions and the cause of unwholesome arising. In the text here, it is based on the similarities with volume five and the Bodhisattva-bhūmi, etc., and it includes two causes, so it is causality and not others. If it is not understood in this way, and it is thought that it is after the limb of action has been moistened, what cause is this? It is said in relation to birth, old age, and death, and it is not a cause of arising.
四緣立十因者。如前三十八及第五說。生起牽引一分因緣。攝受因一分。是等無間所緣緣。餘一分及牽引生起各一分余因。並是增上緣。諸妨難同前。
論云答由能執持諸五識身所不行義世尊假說為法等者。若有體法唯在現在。體是有故名真實法。若過去未來體非實有。然能持自無體。令五識不行。令意識轉假說名法。此豈是法。故令法處攝。前引經中。但有法量。而無處字。假說無為法。非謂法故便法處攝。而言遂有體。應立量云。如我所言過未無法亦應名法。有所持故。如現在法。應成意緣。過未等無體之法。意識應緣。以是法故。如有體法。
答由彼意識亦緣去來識為境界世現可得等者。此世間相違。過未之識十八界攝。意緣之時。非法處收。但是當曾六識界攝。緣過未世亦爾。雖假說名法。非法處收。緣空花等心亦起。此境亦非法處收。亦得假名緣法起意。應立量云。去來二世意所緣境諸色等法非法處收。緣去來世識故。以意識之所行故。如去來世所緣六識 問云此是所緣緣不。答曰影像當必唯識三世攝故。是所緣緣此本質無法。非是因果。影像可成因果。今就外執破非。大乘中影像不有。諸識可行 有性安立有性無性安立無性等者。有性之法悉彈多。此云宗主行雲意不自有業用能持自體。令
【現代漢語翻譯】 現代漢語譯本：四緣建立十因的情況，如同前面第三十八條以及第五條所說。生起和牽引各佔一分因緣，攝受因佔一分。這些是等無間緣和所緣緣。剩餘的一分以及牽引和生起各佔一分的剩餘因，都屬於增上緣。各種妨難與前面相同。
論中回答說：『由於能夠執持各種五識身所不能行的意義，世尊才假說為法等。』如果存在自體，並且只存在於現在，自體是存在的，所以稱為真實法。如果過去和未來自體並非真實存在，然而能夠保持自身無自體，使得五識不能行，使得意識運轉，假說為法。這怎麼能算是法呢？所以使得法處所攝。前面引用的經文中，只有法的量，而沒有『處』字。假說無為法，並非因為是法就用法處所攝，而言就有了自體。應該立量說：『如同我所說的過去未來沒有法，也應該稱為法，因為有所持故，如同現在的法。』應該成為意緣，過去未來等沒有自體的法，意識應該緣，因為是法，如同有自體的法。
回答說：『由於那個意識也緣過去未來的識作為境界，世間現在可以得到等。』這與世間相違背。過去未來的識屬於十八界所攝，意識緣的時候，不被法處所收，只是屬於當曾六識界所攝。緣過去未來世也是這樣，雖然假說名為法，不被法處所收。緣空花等心也生起，這個境界也不被法處所收，也可以假名緣法而生起意。應該立量說：『過去未來二世意所緣境的各種色等法不被法處所收，因為緣過去未來世的識，因為是意識所行，如同過去未來世所緣的六識。』
問：『這是所緣緣嗎？』答：『影像是當必唯識三世所攝，所以是所緣緣。』這個本質沒有法，不是因果。影像可以成為因果。現在就外執破非。大乘中影像不存在，各種識可以行。有性安立有性，無性安立無性等，有性的法都是悉彈多(Siddhanta，意為已成立的宗義)。這裡說宗主行雲意不自有業用，能夠保持自體，使得
【English Translation】 English version: The establishment of the ten causes by the four conditions is as described in the preceding thirty-eighth and fifth sections. The causes of arising and leading each account for one share of the conditions, and the cause of reception accounts for one share. These are the immediately preceding condition (samanantarapratyaya) and the object-condition (alambanapratyaya). The remaining one share, and the remaining causes of arising and leading each accounting for one share, all belong to the dominant condition (adhipatipratyaya). The various objections are the same as before.
The treatise answers: 'Because the World-Honored One provisionally speaks of 'dharma' etc., due to the ability to uphold the meanings that the various five consciousness-bodies cannot perform.' If there is a substance (dharma) that exists only in the present, and the substance exists, it is called a real dharma. If the past and future substances do not really exist, but are able to maintain their own non-substance, preventing the five consciousnesses from functioning and causing the mind-consciousness to operate, it is provisionally called dharma. How can this be considered dharma? Therefore, it is included in the dharma-sphere (dharmadhatu). In the previously cited scripture, there is only the measure of dharma, but not the word 'sphere'. Provisionally speaking of unconditioned dharma (asamskrta-dharma), it is not because it is dharma that it is included in the dharma-sphere, and thus it has a substance. One should establish a measure saying: 'Just as I say that the past and future have no dharma, they should also be called dharma, because they are upheld, just like the present dharma.' It should become a mental object (manas-alambana), and the mind-consciousness should cognize the past and future dharmas that have no substance, because they are dharma, just like dharmas that have substance.
The answer is: 'Because that mind-consciousness also cognizes the past and future consciousnesses as objects, which can be obtained in the world now, etc.' This contradicts the worldly view. The past and future consciousnesses are included in the eighteen realms (dhatus), and when the mind-consciousness cognizes them, they are not included in the dharma-sphere, but only in the past six consciousness-realms. Cognizing the past and future worlds is also like this. Although provisionally called dharma, it is not included in the dharma-sphere. The mind also arises when cognizing empty flowers, etc., and this object is also not included in the dharma-sphere. One can also provisionally say that the mind arises from cognizing dharma. One should establish a measure saying: 'The various forms (rupa) and other dharmas cognized by the mind in the past and future two worlds are not included in the dharma-sphere, because they cognize the consciousnesses of the past and future worlds, because they are what the mind-consciousness operates on, just like the six consciousnesses cognized in the past and future worlds.'
Question: 'Is this an object-condition (alambanapratyaya)?' Answer: 'Images are necessarily included in the three times of Consciousness-Only (vijnapti-matra), so they are object-conditions.' This essence has no dharma and is not a cause and effect. Images can become cause and effect. Now, we refute the non-existence based on external attachment. In Mahayana, images do not exist, and the various consciousnesses can operate. 'Establishing existence as existence, establishing non-existence as non-existence, etc.' Dharmas with existence are all Siddhantha (Siddhanta, meaning established doctrines). Here it says that the master's conduct means that the mind does not have its own karmic function, but is able to maintain its own substance, causing
他識不行。自識得行。無性之法不能自有作業。唯有持他識不行等故。名無性緣無不知無故。便違自宗廣大言論中無我觀。此無我本質無如正智。即緣彼無。顯得真如。如加行智。即亦有影像。當心據本名無影像言有。今以本質破外人。若影像是依他性。是何性攝。答不相應中法同分攝。此乃與心同種。心之相分義名法同分。非謂乃言緣無我境。直照本質更不變生。即是無法攝。應同前解第一。言共相觀者。此就加行道語。或真如諸法共故名共。非能緣之心依共。又后得智上作此觀。故名共相。雖非如正智亦名共相。心證解故名定。飲食等中言自相觀者。非自相共相中自相。此是總言共中說自。自者自體相。即飲食自相。非如五識一一證知名自相。若言無我緣苦諦。苦諦即無我等者。此是苦有何名。我無獨緣一切法。我無此何處攝。故知緣無。一一中。皆應立量云。緣無色境意識應轉。意所取故。如無我等。第五云。言論中本質亦無故。今時破非。大乘人心影像中。自不變為生滅等相應。立量云。過去未來應無有生。現在不收故。如兔角等。去來二世必不有滅。以無生故。如龜毛等。
論云不應由彼去來之性說言是有者。其過未法體。小乘既今現有。不應說言去來。去來之性當曾有故。不應以去來之性說。今現
【現代漢語翻譯】 現代漢語譯本 他識（依賴於其他意識的認知）是不行的。只有自識（自我意識的認知）才行。沒有自性的法（事物）不能自己產生作用。正因為只有持他識不行等說法，才被稱為無自性，因為沒有不知曉的緣故。如果不是這樣，就違背了自宗（自身宗派）廣大言論中關於無我觀的論述。這種無我的本質，就像正智（正確的智慧）一樣，即緣于彼無（所緣的無），從而顯現真如（事物的真實本性）。如同加行智（修行過程中的智慧），即也有影像。當心依據根本時，稱為沒有影像，說有影像。現在用本質來駁斥外人。如果影像是依他性（依賴於其他事物而存在的性質），那麼屬於什麼性質呢？回答說，屬於不相應行法（既非色法也非心法的存在）中的法同分（與心識相似的部分）。這與心識是同類的。心識的相分（被心識所認識的對象）的意義被稱為法同分。並非說緣于無我之境，直接照見本質而不再變化產生。這就是無法攝（無法包含）的，應該與前面的解釋第一種情況相同。說到共相觀（對共同特徵的觀察），這是就加行道（修行過程）而言的。或者說，真如諸法是共同的，所以稱為共相。並非能緣之心（能認知的心）依賴於共同性。而且后得智（獲得智慧后的認知）也作這種觀察，所以稱為共相。雖然不像正智那樣，但也稱為共相。心證解（心領神會）的緣故稱為定（專注）。在飲食等事物中說到自相觀（對自身特徵的觀察），並非自相共相中的自相。這是總的來說在共同性中說自身。自，指的是自體相（自身固有的特徵）。即飲食的自相。不像五識（眼耳鼻舌身識）那樣一一證知名為自相。如果說無我緣于苦諦（痛苦的真理），苦諦即無我等等，這是苦有什麼名稱呢？我沒有單獨緣於一切法。我沒有，這又屬於哪裡呢？所以知道是緣于無。在每一個事物中，都應該立量（建立論證）說：緣于無色境（沒有顏色的對象），意識應該轉變，因為是被意所取（被意識所認知）的緣故，就像無我等等。第五點說，言論中本質也是沒有的，現在駁斥這種說法。大乘人的心影像中，自己不變為生滅等相應。立量說：過去未來應該沒有產生，因為現在不包含的緣故，就像兔角等等。過去未來二世必定沒有滅亡，因為沒有產生的緣故，就像龜毛等等。 論中說不應該因為過去未來的性質就說是有，這是因為過去未來的法體，小乘認為現在是存在的，不應該說過去未來。過去未來的性質應當曾經存在過，不應該因為過去未來的性質就說現在存在。
【English Translation】 English version Other-consciousness (cognition dependent on other consciousnesses) is not feasible. Only self-consciousness (cognition of self-consciousness) is feasible. Dharmas (phenomena) without self-nature cannot produce effects on their own. It is precisely because only the statement that other-consciousness is not feasible, etc., is held that it is called without self-nature, because there is nothing that is not known. If this were not the case, it would contradict the discourse on the view of non-self in the vast teachings of one's own school. This essence of non-self, like Correct Wisdom (correct wisdom), is based on that which is absent (the object of cognition is absent), thereby revealing Suchness (the true nature of things). Like the Wisdom of Application (wisdom in the process of cultivation), it also has images. When the mind relies on the root, it is called without images, saying there are images. Now, the essence is used to refute outsiders. If the image is of dependent nature (a nature that exists dependent on other things), then what nature does it belong to? The answer is that it belongs to the non-associated formations (existences that are neither material nor mental) in the category of dharma-similarity (parts similar to consciousness). This is of the same kind as consciousness. The meaning of the image-aspect (the object recognized by consciousness) of consciousness is called dharma-similarity. It is not said that it is based on the realm of non-self, directly illuminating the essence without further change. This is what cannot be included (cannot be contained), and should be the same as the first case of the previous explanation. Speaking of the observation of common characteristics, this is in terms of the path of application (the process of cultivation). Or, the dharmas of Suchness are common, so they are called common characteristics. It is not that the consciousness that can cognize (the mind that can recognize) relies on commonality. Moreover, the wisdom gained after enlightenment also makes this observation, so it is called common characteristics. Although it is not like Correct Wisdom, it is also called common characteristics. Because the mind understands, it is called concentration. Speaking of the observation of self-characteristics in things such as food and drink, it is not the self-characteristic in the common characteristics of self-characteristics. This is generally speaking of the self within commonality. Self refers to the self-characteristic (the inherent characteristics of oneself). That is, the self-characteristic of food and drink. It is not like the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) that individually recognize and know as self-characteristics. If it is said that non-self is based on the Truth of Suffering (the truth of suffering), and the Truth of Suffering is non-self, etc., then what is the name of this suffering? I do not solely rely on all dharmas. I do not have this, then where does it belong? Therefore, it is known that it is based on absence. In each and every thing, one should establish a proof (establish an argument) saying: based on the realm of non-color (objects without color), consciousness should transform, because it is taken by the mind (recognized by consciousness), like non-self, etc. The fifth point says that the essence in the discourse is also absent, and now refutes this statement. In the mind-image of Mahayana practitioners, oneself does not change to correspond to arising and ceasing, etc. Establish a proof saying: the past and future should not have arisen, because the present does not contain it, like rabbit horns, etc. The past and future two times will certainly not be destroyed, because there is no arising, like turtle hair, etc. The treatise says that one should not say that it exists because of the nature of the past and future, because the entity of the past and future dharmas, the Hinayana believes that it exists now, and one should not say the past and future. The nature of the past and future should have existed, and one should not say that it exists now because of the nature of the past and future.
有也。
論云複次云何應知生老住無常等以下。明二十四不相應。此中但有二十二。除不和合及方。下有具足。后卷明二定及報。何故不言方不和合耶。及方之處又等得色上義隱難知。不和合即諸法離散時立亦顯。又為對和合性立得對。亦應文不得苦離故。略不論無。又今略以六門分別。一名總名心不相應行。此名心者簡心。是二種不如心之緣慮。非如色之礙故。亦應名色不相應。然以略故。不簡心所。行簡無為別。名如文可知。二體並是假法無體。不但種子。不相應行蘊法。略法處攝。亦是分位假。第三心色分位建立者。無相定並報滅盡定。此三心分位上建立。心無之處種子上而施設故。不如心緣慮名不相應。命根若依第八識上立。是心依。顯揚云。於六處決定建立。即通色心。法師云。無想報于阿賴耶上立。此當總報。然第五十三云。生得心心法滅。即報心心所滅。此于第四舍受種子上立。至下卷文當知。方于礙立故。云無色之法。如實論云。亦於心上故論名句文。此唯于聲方唯於色。此四色聚中分位建立。非同色之有礙。何以方唯色等者。如對法。偏布處所無有功能。別據處所。云色有方時。此就識有方無爽。即餘十二法通色心建。若取命根及方。即十四。方通色心。四漏無漏者。無相定及報異生性。唯
{ "translations": [ "現代漢語譯本", "有（生）。", "", "論中說，接下來應如何理解生、老、住、無常等，以下闡明二十四種不相應行法。這裡只有二十二種，去除了不和合和方位，後面會有完整的說明。後面的章節會闡明二種定（無想定、滅盡定）和果報。為什麼不提方位和不和合呢？因為方位之處又等同於色法上的意義，隱晦難以理解。不和合是指諸法離散時建立，也容易顯現。而且是爲了對應和合性而建立，是相對的概念。也應避免文句中沒有苦和離的緣故，所以省略不談。現在簡略地用六個方面來分別說明。第一是總名，稱為心不相應行。這個名稱中的『心』是爲了區別於心，因為這兩種不如心那樣具有緣慮的作用，不像色法那樣具有障礙。也應該稱為色不相應行，但爲了簡略，所以沒有區分心和心所。『行』是爲了區別于無為法。名稱的含義如文中所說，可以理解。第二是體性，都是假法，沒有實體，不僅僅是種子。不相應行屬於蘊和法處所攝，也是分位假。第三是心色分位的建立，無想定和果報以及滅盡定，這三種是在心的分位上建立的。在心不存在的地方，在種子上施設，所以不像心那樣具有緣慮的作用，稱為不相應。命根如果依第八識（阿賴耶識）上建立，是依心而立。顯揚論中說，在六處（眼、耳、鼻、舌、身、意）決定建立，即通於色和心。法師說，無想報在阿賴耶識上建立，這應當是總報。然而第五十三卷說，生得的心和心法滅，即果報的心和心所滅，這是在第四禪的舍受種子上建立的，到下卷的經文中會知道。方位是在障礙上建立的，所以說無色之法。如實論中說，也在心上，所以論中說名、句、文。這三種唯在聲音上，方位唯在色法上。這四種是在色聚中的分位上建立的，不同於色法具有障礙。為什麼方位唯在色法等呢？如對法論所說，普遍分佈的處所沒有功能，特別佔據的處所，說色法有方位和時間。這是就識來說有方位而沒有差錯。其餘十二種法通於色心建立。如果取命根和方位，即十四種。方位通於色心。四漏和無漏，無想定和果報以及異生性，唯……" , "english_translations": [ "English version", "There is (existence).", "", "The treatise states, 'Furthermore, how should one understand birth, aging, abiding, impermanence, etc.? The following clarifies the twenty-four non-associated formations.' Here, there are only twenty-two, excluding non-concordance and direction, which will be fully explained later. Later chapters will clarify the two samadhis (non-perception samadhi and cessation samadhi) and retribution. Why are direction and non-concordance not mentioned? Because direction is equivalent to the meaning on form, obscure and difficult to understand. Non-concordance refers to the establishment when dharmas are scattered, which is also easy to manifest. Moreover, it is established to correspond to concordance, a relative concept. It should also avoid sentences that lack suffering and separation, so it is omitted. Now, let's briefly explain it in six aspects. First is the general name, called 'formations not associated with mind'. The 'mind' in this name is to distinguish it from mind, because these two are not like mind in having the function of apprehension, not like form in having obstruction. It should also be called 'formations not associated with form', but for brevity, mind and mental factors are not distinguished. 'Formations' is to distinguish it from unconditioned dharmas. The meaning of the name is as stated in the text, which can be understood. Second is the nature, all are provisional dharmas, without substance, not just seeds. Non-associated formations are included in the aggregates and the sphere of dharmas, also a provisional division. Third is the establishment of the divisions of mind and form, non-perception samadhi and retribution, and cessation samadhi, these three are established on the division of mind. Where the mind does not exist, it is established on the seeds, so it is not like the mind in having the function of apprehension, called non-associated. If the life faculty is established on the eighth consciousness (Ālaya Consciousness), it is established depending on the mind. The Śūraṅgama Sūtra states that it is definitely established in the six sense bases (eye, ear, nose, tongue, body, mind), which includes both form and mind. The Dharma master said that the non-perception retribution is established on the Ālaya Consciousness, which should be the general retribution. However, the fifty-third chapter says that the mind and mental dharmas obtained at birth cease, that is, the mind and mental factors of retribution cease, which is established on the seed of equanimity of the fourth dhyana, which will be known in the following scriptures. Direction is established on obstruction, so it is said to be a formless dharma. The Tattvasiddhi Śāstra says that it is also on the mind, so the treatise says name, sentence, and word. These three are only on sound, and direction is only on form. These four are established on the division in the aggregate of form, different from form having obstruction. Why is direction only on form, etc.? As stated in the Abhidharmakośa, the universally distributed place has no function, the particularly occupied place, it is said that form has direction and time. This is to say that consciousness has direction without error. The remaining twelve dharmas are established on both form and mind. If we take the life faculty and direction, that is fourteen. Direction is common to form and mind. The four outflows and non-outflows, non-perception samadhi and retribution, and the nature of ordinary beings, only..." ] }
有漏。滅盡定唯無漏。余通漏無漏。五界地者。無想定及報。唯在第四靜慮滅定。依非想次第定中如此說。從粗至細。如此說得此定時。必依時非非想心故方得如此說。若不爾後時依。初禪亦得入故。
論云初靜慮有心無心定。無心定即是也。方及名等三。唯有色界。余通一切地。六三性者。異生性不善及無記。無想滅定唯善。無想報唯無記命根名句等通善無記。方亦可然。依色立故。此據本質。余通三性可知。如對法第二抄。解四相中如菩薩地四十六卷。薩婆多法外四相成成論即法。大乘不一異。無別體故。不異蘊攝別故不一。上座部心有二相。謂生滅色有三除老。經部等同。顯揚十八云。六事能起言論。如生等為屬主言論故。如言色生受生等。彼並破實生。由此因故。前明老。后名住者。即生時即異時故。非由有住故。身異又令生厭故。先說異住。濫常法故。又約色法生已。即異前住相。一期皆是。所以先老后異。若心法剎那速疾先住后異故。下三相中。住異閤中。先住后異。此乃別通論。此有少難。思之可知。余如前第三。及對法第二。下破中總立量云。未來世法定無所有。現在無為所不攝故。如兔角等。汝言未來世生者定無所有。未來攝故。如未來色。又未來生不能生。法體無有故。如兔角等。外人云
【現代漢語翻譯】 現代漢語譯本 有漏法（Sāsrava Dharma）中，只有滅盡定（Nirodha-samāpatti）是無漏（Anāsrava）的。其餘的禪定既可以是有漏的，也可以是無漏的。五界地（Pañca-dhātu）中，無想定（Asañña-samāpatti）及其果報只存在於第四禪（Caturtha-dhyāna）。滅盡定也依存於非想非非想處定（Nevasaññānāsaññāyatana-samāpatti），經典中是這樣描述的：從粗到細。這樣說是因為獲得此定時，必須依賴非想非非想處的心才能獲得，否則，之後如果依賴初禪（Prathama-dhyāna）也能進入滅盡定，就說不通了。 論中說，初禪有有心定和無心定。這裡說的無心定就是無想定。方所、名稱等三種，只有（此處原文缺失，無法翻譯）。其餘的通於一切地。六三性（Tri-svabhāva）中，異生性（Pṛthag-janatva）是不善（Akuśala）和無記（Avyākṛta）的。無想定和滅盡定只有善（Kuśala）。無想的果報只有無記。命根（Jīvitendriya）、名句等通於善和無記。方所也可以這樣認為，因為它依色法（Rūpa）而立。這是根據本質來說的，其餘的通於三性，可以理解。如《對法》（Abhidharma）第二抄所說。解釋四相（Lakṣaṇa）時，如《菩薩地》（Bodhisattvabhūmi）第四十六卷所說。薩婆多部（Sarvāstivāda）認為外在的四相是實有的，成實論（Tattvasiddhi-śāstra）也認為是實有的。大乘（Mahāyāna）認為不一也不異，因為沒有單獨的實體。不異於蘊（Skandha），因為蘊攝取了不同的事物，所以不一。上座部（Theravāda）認為心有二相，即生和滅，色法有三相，除了老。經部（Sautrāntika）等同於此。顯揚十八說，六事能引發言論，如生等，因為是屬於主體的言論，如說色生、受生等。他們都破斥了真實的生。因為這個原因，前面說明老，後面說明住，是因為生的時候就是異時，不是因為有住的緣故。身體不同，又令人產生厭惡，所以先說異住，因為會和常法混淆。又從色法生起后，就不同於之前的住相，一期都是如此，所以先老后異。如果心法剎那迅速，先住后異。下三相中，住異合在一起，先住后異。這是個別的通論。這裡有一些困難，可以思考一下。其餘的如前第三，以及《對法》第二。 下面破斥中總立量說：未來世的法必定是無所有的，因為它不被現在的無為法（Asaṃskṛta Dharma）所攝取，就像兔角一樣。你說未來世生者必定是無所有的，因為它被未來所攝取，就像未來的色法一樣。又，未來的生不能生，因為法體沒有，就像兔角一樣。外人說
【English Translation】 English version Among conditioned (Sāsrava) dharmas, only the cessation attainment (Nirodha-samāpatti) is unconditioned (Anāsrava). The remaining meditative states can be either conditioned or unconditioned. Among the five realms (Pañca-dhātu), the non-perception attainment (Asañña-samāpatti) and its resultant state exist only in the fourth dhyāna (Caturtha-dhyāna). The cessation attainment also depends on the state of neither perception nor non-perception (Nevasaññānāsaññāyatana-samāpatti), as described in the scriptures: from coarse to fine. This is said because to attain this state, one must rely on the mind of neither perception nor non-perception; otherwise, it would be inconsistent if one could enter cessation attainment by relying on the first dhyāna (Prathama-dhyāna) later on. The treatise states that the first dhyāna has both mind-present and mind-absent states. The mind-absent state here refers to the non-perception attainment. Location, name, and the like, only have (missing text in original, cannot translate). The rest are common to all realms. Among the six threefold natures (Tri-svabhāva), the nature of ordinary beings (Pṛthag-janatva) is unwholesome (Akuśala) and neutral (Avyākṛta). The non-perception attainment and cessation attainment are only wholesome (Kuśala). The result of non-perception is only neutral. Life faculty (Jīvitendriya), name and sentence, etc., are common to wholesome and neutral. Location can also be considered in this way, because it is established based on form (Rūpa). This is according to its essence; the rest are common to the three natures and can be understood. As stated in the second chapter of the Abhidharma. When explaining the four characteristics (Lakṣaṇa), as stated in the forty-sixth volume of the Bodhisattvabhūmi. The Sarvāstivāda school considers the external four characteristics to be real, and the Tattvasiddhi-śāstra also considers them to be real. Mahāyāna considers them to be neither identical nor different, because there is no separate entity. It is not different from the aggregates (Skandha), because the aggregates include different things, so it is not identical. The Theravāda school considers the mind to have two characteristics, namely arising and ceasing, and form has three characteristics, excluding aging. The Sautrāntika school is the same as this. The Śūnyatā-saptati says that six things can initiate speech, such as arising, etc., because it is speech belonging to the subject, such as saying 'form arises', 'feeling arises', etc. They all refute real arising. For this reason, aging is explained first, and then abiding, because the time of arising is also a different time, not because there is abiding. The body is different, and it also causes aversion, so different abiding is mentioned first, because it would be confused with permanent dharmas. Also, after form arises, it is different from the previous abiding aspect, and the entire period is like this, so aging comes before difference. If the mind is momentary and rapid, abiding comes before difference. In the lower three characteristics, abiding and difference are combined, with abiding coming before difference. This is a separate general discussion. There are some difficulties here, which can be pondered. The rest is as in the previous third chapter, and the second chapter of the Abhidharma. Below, in the refutation, the general establishment of measure says: The dharmas of the future world must be non-existent, because they are not included in the unconditioned dharmas (Asaṃskṛta Dharma) of the present, like rabbit horns. You say that those born in the future world must be non-existent, because they are included in the future, like future form. Also, future arising cannot arise, because the substance of the dharma does not exist, like rabbit horns. The outsider says
。經中說有未來色生等。故知別有生生諸法。若爾論云所謂若生若起若現在。乃至成現在性。此答外難云。經言有生。即別有體。經言有現在。應別有現在。現在令法現在。應立量云。無別能生生諸色等生起。現在三法經中說故。如起及現在。又現在應別有能現。在現在諸法。經說生起。現在三中攝故。如汝之生。即法是生量云。生離色中外無別有體。色有有故。猶如色等。不然俱違宗過。破生因中雲。且先破小生。云小生應無有體。于大能生及所生法無為等中。不可得故。或別不說。故等二因如兔角等。小生既破。即破大生。汝言大生非諸法之生因。說是能生法故。如小生等故。彼致二生是為大過。一生尚不許有。何論二生。又此破抑他為論。何得有二生。抑他宗失。此文以更有。余卷解處待。至后當說。謂生者是小生。自從緣起故。能生者是大生。能生他故。解經三相中雲。言由未來生者。此是將生現在正生。滅中現在將滅。過去正滅故。論生約將生論。滅約正滅論。亦互相顯。經中唯有生滅中。上座部以此證心唯有二相。色等如前文有三相。此師如何心法二相色。說三相如何緣慮。如前四十二。有多複次。解大精。
論解生差別中劣中勝生云復有差別。謂最初入胎等者。此第一謂輪王入不顛倒故。中謂獨
【現代漢語翻譯】 現代漢語譯本 經文中說有未來的色法生起等等，因此可知另外有生和生起的諸法存在。如果這樣，論中說『所謂若生、若起、若現在，乃至成就現在性』，這是爲了回答外道的詰難，說經中提到『生』，就一定有獨立的實體；經中提到『現在』，就應該有獨立的『現在』。『現在』使法成為『現在』。應該這樣立論：沒有獨立的能生起色法等等的生起、現在這三種法，因為經中這樣說，就像『起』和『現在』一樣。並且，『現在』應該有獨立的能使『現在』的法成為『現在』，因為經中說生起、現在包含在這三種之中，就像你的『生』一樣。也就是說，法就是『生』。可以這樣立論：『生』離開色法內外，沒有獨立的實體，因為色法有存在，就像色法等等一樣。不然的話，就同時違背了宗義。在破斥『生』的因中說：先破斥『小生』，說『小生』應該沒有實體，因為在大『能生』和『所生』法、無為法等等之中，都無法找到它，或者沒有特別說明它。因此，這兩個原因就像兔角等等一樣。『小生』既然被破斥，也就破斥了『大生』。你說『大生』不是諸法的生因，而是能生法的，就像『小生』等等一樣。因此，提出兩個『生』是很大的過失，一個『生』尚且不被允許存在，更何況兩個『生』？並且，這是破斥對方的論點，怎麼會有兩個『生』？這是強加給對方的宗義錯誤。這段文字還有其他卷的解釋，等到後面再說。所謂『生』指的是『小生』，因為它從因緣而起；『能生』指的是『大生』，因為它能生起其他事物。在解釋經文的三相中說：『由未來生者』，這是將要生起的、現在正在生起的、滅亡中現在將要滅亡的、過去已經滅亡的緣故。論『生』是根據將要生起來說的，論『滅』是根據正在滅亡來說的，也互相顯現。經文中只有生滅，上座部用這個來證明心只有兩種相。色法等等就像前面的文章所說，有三種相。這位論師如何認為心法有兩種相，色法有三種相？如何緣慮？就像前面第四十二條所說，有很多重複的地方。解釋大精。
論述『生』的差別中，劣、中、勝的『生』說：還有差別，所謂最初入胎等等，這第一種是指輪王（Chakravartin）（擁有轉輪寶的統治者）進入母胎，不會顛倒；中間是指獨覺（Pratyekabuddha）（獨自證悟者）
【English Translation】 English version The sutra says that there are future arising of form, etc. Therefore, it is known that there are separate dharmas of arising and origination. If so, the treatise says, 'So-called arising, origination, and present, even to the accomplishment of present nature.' This is to answer the external difficulty, saying that the sutra mentions 'arising,' so there must be an independent entity; the sutra mentions 'present,' so there should be an independent 'present.' 'Present' makes the dharma 'present.' It should be argued thus: there are no independent arising, origination, and present three dharmas that can give rise to form, etc., because the sutra says so, just like 'origination' and 'present.' Furthermore, 'present' should have an independent ability to make the 'present' dharma 'present,' because the sutra says that arising, origination, and present are included in these three, just like your 'arising.' That is to say, the dharma is 'arising.' It can be argued thus: 'arising' has no independent entity apart from the inside and outside of form, because form exists, just like form, etc. Otherwise, it would simultaneously violate the tenets. In refuting the cause of 'arising,' it says: first refute 'small arising,' saying that 'small arising' should have no entity, because it cannot be found in the great 'able to arise' and 'arisen' dharmas, unconditioned dharmas, etc., or it is not specifically mentioned. Therefore, these two reasons are like rabbit horns, etc. Since 'small arising' is refuted, 'great arising' is also refuted. You say that 'great arising' is not the cause of the arising of dharmas, but is able to arise dharmas, just like 'small arising,' etc. Therefore, proposing two 'arisings' is a great fault. One 'arising' is not even allowed to exist, let alone two 'arisings'? Furthermore, this is refuting the other party's argument, how can there be two 'arisings'? This is imposing a doctrinal error on the other party. There are other volumes of explanation for this passage, which will be discussed later. The so-called 'arising' refers to 'small arising,' because it arises from conditions; 'able to arise' refers to 'great arising,' because it can arise other things. In explaining the three characteristics of the sutra, it says: 'arising from the future,' this is because of the future arising, the present arising, the extinction in the present about to be extinguished, and the past already extinguished. Discussing 'arising' is based on what is about to arise, and discussing 'extinction' is based on what is currently extinguishing, and they also manifest each other. There is only arising and extinction in the sutra, and the Theravada school uses this to prove that the mind has only two characteristics. Form, etc., as mentioned in the previous article, has three characteristics. How does this teacher think that the mind dharma has two characteristics and form has three characteristics? How to contemplate? As mentioned in the previous forty-second article, there are many repetitions. Explaining the great essence.
In discussing the differences of 'arising,' the inferior, middle, and superior 'arising' say: there are also differences, the so-called first entering the womb, etc., this first refers to the Chakravartin (wheel-turning king) entering the womb, not being inverted; the middle refers to the Pratyekabuddha (solitary Buddha)
覺入住不倒故。后謂如來三時不倒故。此等生老死相。如緣起經廣說。無常中有生起無。常生相是。何故生中無滅壞生。謂滅相時是體有二種。一相無常。二體無常。生是體無常生法本據有法。所以滅法非生。應解有難。思之可知。又準同生無妨。變易無常。謂可愛自境。散壞無常。被他侵奪等。
論云得獲成就謂若略說生緣攝受增盛之因說名為得者。此約種子未伏未斷。有生果功能。名增盛之因。立得。非已伏斷種子名得。故下文云。若未為定伏。及聖道伏。如善根種。邪見所伏。名成就名得故。即彼伏斷已去。但名種子。不名為得。如對法三種成就之。若在欲界得色無色定。欲界種子亦名成就。亦名不成就。未永害隨眠故。對治所攝故。然成就有二義。一體成就。若已離欲。以有體故。亦名成就。二功能成就。如已離欲。無生果功能。名不成就。此中偏約生果功能。故不成就。據其體有亦名成就。此據種子增勝語。如現行亦名成就。下云三種中自有在。此文據勝。是生因中難。此難無漏種本無。彼就外宗。非大乘中本無種子。勝軍論師。以此本無無漏種子文。
論云若於引發緣中勢力自在等者。準此文。即于外法上。亦假立成就。
論云彼諸種子若未奢摩他所伏。乃至名為成就等者。此據功能
【現代漢語翻譯】 現代漢語譯本：因為覺悟到安住于不倒的狀態。後來稱如來為三時不倒。這些生、老、死等相，如《緣起經》中廣說。在無常之中，有生起嗎？無常的生相是什麼？為什麼在生之中沒有滅壞生？因為滅相之時，體有兩種：一是相無常，二是體無常。生是體無常，生法本據于有法，所以滅法不是生。應該理解其中的困難，仔細思考就可以明白。又可以參照同生，沒有妨礙。變易無常，是指可愛的自境。散壞無常，是指被他人侵奪等。
論中說，『得獲成就』是指，如果簡略地說，生緣攝受增盛之因，就叫做『得』。這是指種子未被調伏、未被斷除，具有產生果的功能，稱為增盛之因，而立名為『得』。不是指已經被調伏、斷除的種子叫做『得』。所以下文說，『如果未被定所調伏，以及聖道所調伏，如善根種子，被邪見所調伏』，叫做『成就』，叫做『得』。即彼伏斷已去，但叫做種子，不叫做『得』。如對法三種成就之。如果在欲界得到色界、無色界定，欲界種子也叫做成就，也叫做不成就，因為沒有永遠斷除隨眠的緣故，被對治所攝的緣故。然而成就有兩種含義：一是體成就，如果已經離欲，因為有體的緣故，也叫做成就。二是功能成就，如已經離欲，沒有產生果的功能，叫做不成就。這裡偏重於產生果的功能，所以不成就。根據其體有，也叫做成就。這是根據種子增勝來說的。如現行也叫做成就。下文說三種中自有在。此文根據殊勝來說，是生因中的難點。這個難點是無漏種子本來沒有。那是針對外宗說的，不是大乘中本來沒有種子。勝軍論師，用這個本來沒有無漏種子的文。
論中說，『如果對於引發緣中勢力自在等』。根據此文，即對於外法上，也假立成就。
論中說，『彼諸種子如果未被奢摩他（止，止息）所伏，乃至名為成就等』。這是根據功能來說的。
【English Translation】 English version: Because of realizing and abiding in the state of non-falling. Later, the Tathagata (如來, Thus Come One) is called the non-falling in three times. These appearances of birth, old age, death, etc., are extensively explained in the 《Pratītyasamutpāda Sūtra》 (緣起經, The Sutra on Dependent Origination). In impermanence, is there arising? What is the appearance of arising in impermanence? Why is there no destruction of arising in arising? Because at the time of the appearance of destruction, the substance has two kinds: one is the impermanence of appearance, and the other is the impermanence of substance. Arising is the impermanence of substance, and the arising of dharma (法, law, teaching) is based on the existing dharma, so the dharma of destruction is not arising. One should understand the difficulty in it, and it can be understood by careful thinking. Also, it can be referred to co-arising, without hindrance. Changeable impermanence refers to the lovely self-realm. Scattered and broken impermanence refers to being invaded and plundered by others, etc.
The treatise says, 'Obtaining and accomplishment' means that, if briefly speaking, the cause of the increasing and flourishing of the conditions for arising is called 'obtaining'. This refers to the seeds that have not been subdued or cut off, and have the function of producing fruit, which is called the cause of increasing and flourishing, and is established as 'obtaining'. It does not refer to the seeds that have been subdued and cut off as 'obtaining'. Therefore, the following text says, 'If it has not been subdued by samatha (奢摩他, tranquility), or subdued by the holy path, such as the seeds of good roots, subdued by wrong views', it is called 'accomplishment', it is called 'obtaining'. That is, after being subdued and cut off, it is only called seeds, not called 'obtaining'. Such as the three kinds of accomplishment in Abhidharma (對法, higher teachings). If one obtains the dhyana (定, meditative state) of the form realm and formless realm in the desire realm, the seeds of the desire realm are also called accomplishment, and also called non-accomplishment, because the dormant afflictions have not been permanently cut off, and are included in the antidote. However, accomplishment has two meanings: one is the accomplishment of substance, if one has already left desire, because there is substance, it is also called accomplishment. The second is the accomplishment of function, such as already leaving desire, without the function of producing fruit, it is called non-accomplishment. Here, it focuses on the function of producing fruit, so it is non-accomplishment. According to its substance, it is also called accomplishment. This is based on the increasing and flourishing of seeds. Such as manifestation is also called accomplishment. The following text says that there are some among the three kinds. This text is based on the superior, which is the difficulty in the cause of arising. The difficulty is that the seeds of non-outflow originally do not exist. That is said for external schools, not that there are originally no seeds in Mahayana (大乘, Great Vehicle). Master Shengjun (勝軍論師, a commentator), uses this text that there are originally no seeds of non-outflow.
The treatise says, 'If one has power and freedom in the conditions for elicitation, etc.'. According to this text, even for external dharmas, accomplishment is also falsely established.
The treatise says, 'Those seeds, if they have not been subdued by samatha (奢摩他, tranquility), and are even called accomplishment, etc.'. This is based on function.
不成就非體。如前述故。對法雲。若得無漏對治道。方名種子成就。得不成就。若生色界等。欲界亦名成就。亦名不成就。其不成就性是何性。如何今有別非得。非得據一切非得盡。然今不立有何意也。一為遮繁。論亦應立非同分。及不流轉等。故略不論。又即得中攝。如不成就。起俱必有得。得無此非得。即所得所以不說。不說小得者。大乘無過重累假故。四相亦爾。余如對法第二抄。然非擇滅得。如彼簡擇。大乘亦通漏無漏。唯是無記及善性。善性者佛身中亦緣。得無記者。非身中屬所依非擇得。今大乘有種子。不可得所依。上立非擇得。以種子功能闕緣不生。後果即名非擇。何故此得於所依立。若如來身無種子故。屬所依及種子。種子無漏不能生有漏果故。亦是無漏擇滅之得。唯是無漏非擇之得。通漏無漏善及無記善者。世間道亦是善名擇滅。擇滅得即通漏無漏法。前法后法俱分別。唯法俱自在成就中。一分無記者。對法雲。謂工巧處變化心等。等中得取威儀。如佛威儀。極善習者。加行生故。余如上前。種子成就中。云諸無記法者。即無執生及威儀不加行生者。是故工巧處亦有俱生者無妨。
命根。法師云。唯于阿賴耶上立。唯是總報。違顯揚文。彼言六處住時決定故。如對法抄。何故不立小命根與大
【現代漢語翻譯】 現代漢語譯本： 不成就不是實體，如同前面所說的原因。《對法論》中說，如果獲得無漏的對治道，才能稱為種子成就。得不成就，如果產生**等，在欲界也可以稱為成就，也可以稱為不成就。那麼，這種不成就性是什麼性質呢？為什麼現在有別於非得呢？非得包括一切非得的窮盡。然而現在不建立非得，有什麼用意呢？一是避免繁瑣，論中也應該建立非同分以及不流轉等，所以省略不談。二是包含在得之中，比如不成就，生起時必定有得，而得沒有這種非得，所以用所得來涵蓋，因此不說非得。不說小得的原因是，大乘沒有過重的累積和虛假。四相也是如此。其餘內容參考《對法論》第二卷的抄本。然而非擇滅的得，如同彼處的簡擇，大乘也貫通有漏和無漏，只是無記和善性。善性是指佛身中也有緣。得無記是指，非身中屬於所依的非擇得。現在大乘有種子，不可得所依。上面建立非擇得，因為種子功能缺少因緣而不產生後果，就稱為非擇。為什麼這個得在所依上建立呢？如果如來身沒有種子，就屬於所依和種子。種子無漏不能產生有漏果，所以也是無漏擇滅的得。只是無漏非擇的得。貫通有漏和無漏的善和無記善，世間道也是善名擇滅。擇滅得就貫通有漏和無漏法。前法和后法都分別，只有法都自在成就中，一部分是無記的。《對法論》中說，指工巧處、變化心等。等中可以取威儀，比如佛的威儀，極其善於習者，因為加行而產生。其餘內容參考前面所說。種子成就中，說諸無記法，指無執生和威儀不加行而生者，因此工巧處也有俱生者，沒有妨礙。 命根，法師說，只在阿賴耶識上建立，只是總報。違背了《顯揚論》的說法，其中說六處住時是決定的，參考《對法論》的抄本。為什麼不建立小命根和大命根呢？
【English Translation】 English version: 'Non-accomplishment is not a substance, for the reasons mentioned earlier. The Abhidharmakośa says that only when one attains the unconditioned antidote path is it called seed accomplishment. As for non-accomplishment, if things like ** arise, it can be called accomplishment or non-accomplishment even in the desire realm. What is the nature of this non-accomplishment? Why is there now a distinction from non-attainment? Non-attainment includes the exhaustion of all non-attainments. However, what is the purpose of not establishing non-attainment now? One is to avoid complexity, as the treatise should also establish non-homogeneity and non-transmigration, etc., so it is omitted. Two, it is included within attainment, such as non-accomplishment. When it arises, there must be attainment, but attainment does not have this non-attainment, so it is covered by what is attained, hence non-attainment is not mentioned. The reason for not mentioning minor attainment is that Mahayana does not have excessive accumulation and falsity. The four characteristics are also like this. For the rest, refer to the second volume of the Abhidharmakośa commentary. However, the attainment of non-selective cessation, like the discernment there, Mahayana also penetrates conditioned and unconditioned, only indeterminate and wholesome nature. Wholesome nature refers to the fact that there are also conditions in the Buddha's body. Attainment of indeterminate refers to the fact that non-selective attainment belonging to the support is not in the body. Now Mahayana has seeds, and the support cannot be attained. Above, non-selective attainment is established because the seed function lacks conditions and does not produce consequences, which is called non-selective. Why is this attainment established on the support? If the Tathagata's body has no seeds, it belongs to the support and seeds. Unconditioned seeds cannot produce conditioned results, so it is also the attainment of unconditioned selective cessation. It is only the attainment of unconditioned non-selective cessation. Penetrating conditioned and unconditioned wholesome and indeterminate wholesome, the worldly path is also called wholesome selective cessation. The attainment of selective cessation penetrates conditioned and unconditioned dharmas. The former and latter dharmas are distinguished, only dharmas are all freely accomplished, and a portion is indeterminate. The Abhidharmakośa says that it refers to skillful means, transformation mind, etc. In etc., one can take deportment, such as the Buddha's deportment, which is extremely well-practiced, because it is produced by effort. For the rest, refer to what was said earlier. In seed accomplishment, it is said that all indeterminate dharmas refer to those that are produced without attachment and deportment that are produced without effort, so there is no obstacle to skillful means also having co-arising ones.' 'Life force, the Dharma master says, is only established on the Alaya consciousness, and it is only the total retribution. This contradicts the Yogācārabhūmi-śāstra, which says that the six places are determined when they reside, refer to the Abhidharmakośa commentary. Why are minor life force and major life force not established?'
命根為根。如四相等。今大乘不立亦無妨。對法約眾同分上立。故知通總別報。先業所引言。唯是異熟。不得通長養等流上。若於眾同分立言。亦似通長養。然亦言先業故。唯報。又不然唯是心上立。即六識異熟生心能持。六處上亦無妨。余如對法。又生類后報不言報。非現報。然如變易潤生。及阿羅漢舍衣缽延命。皆滋宿業故非現報 問曰此宿業為長為短。若長應自生。何須滋。若短延命。何故長即現業招。應是現報。今解過去業之宿命。今滋舊業。故非現報。有現報。何事判文中。有先業言。故非現報 眾同分。通長養等流及異熟可知。通三性如先已辨。
異生性。如對法疏。斷舍同時。加行道。世第一法。折伏名舍功能。非正舍。
無難。集會。十二暇經者。如對法第十五云。先以一句總標后一。余句別釋。自他圓凈二為總句。余別。法師云。出聲聞地勘境色。
論名身中。云自性施設自相施設等者。即體一物而緣故。有自性相。二別自性者。體相者狀也。即諸法體狀義句。得差別義故。夫名詮共相。今言自性等者。以于自性等上增言非名。即稱自相。意云非稱自性等。但于上施設如說。天人眼耳等事施設故者。下文言。亦名名亦名相我相者。即名名相從相發故。果從因為名。差別法上亦有
【現代漢語翻譯】 現代漢語譯本： 『命根為根』，例如四相等（四大種平等）。現在大乘不建立命根，也沒有妨礙。對法論（《阿毗達摩》）是依據眾生共同的業果而建立的。因此可知，通業、總業、別業、報業，都是由先前的業力所牽引，這只是異熟果（vipāka，成熟果報），不能通於長養（滋養）、等流（結果相似於因）等。如果在眾生共同的業果上建立言說，也似乎能通於長養，然而也說是先前的業力，所以只是報業。又不然，只是在心上建立，即六識的異熟生心能夠執持，在六處（六根）上也沒有妨礙。其餘的如同《阿毗達摩》。又，生類后報不說是報，不是現報。然而，如變易生死（變易潤生），以及阿羅漢捨棄衣缽而延長壽命，都是滋養過去的宿業，所以不是現報。 問：這個宿業是長還是短？如果是長，應該自己產生果報，何須滋養？如果是短，延長壽命，為何長？即現世的業招感果報，應該是現報。現在解釋過去的業是宿命，現在滋養舊業，所以不是現報。有現報，為何在判文中，有『先業』的說法，所以不是現報。 眾同分，通於長養、等流以及異熟，可以知道。通於三性（善、惡、無記），如先前已經辨明。 異生性，如《對法疏》（《阿毗達摩》的註釋）所說，斷舍是同時的。加行道（修行道）的世第一法，折伏煩惱名為捨棄功能，不是真正的捨棄。 無難。**。十二暇經者，如《對法》（《阿毗達摩》）第十五卷所說，先用一句總標，后一句句別釋。『自他圓凈』二者為總句，其餘為別句。法師說，出自聲聞地，勘驗境色。 論名身中，說『自性施設、自相施設』等，即體是一物，而因緣故，有自性相。二別自性者，體相是形狀。即諸法體狀義句，得到差別義的緣故。名詮顯共相，現在說自性等，以于自性等上增言非名，即稱自相。意思是說，不是稱自性等，只是在上施設，如說天人眼耳等事施設的緣故。下文說，也名名，也名相，我相者，即名名相從相發出的緣故。果從因為名。差別法上也有。
【English Translation】 English version: 'Root of life is the root,' such as the four elements being equal (the four great elements being in equilibrium). Now, the Mahayana does not establish the root of life, and there is no hindrance. The Abhidharma (《阿毗達摩》) is established based on the common karma of sentient beings. Therefore, it can be known that general karma, collective karma, individual karma, and resultant karma are all led by previous karma, which is only vipāka (異熟果, mature retribution), and cannot extend to nourishment (growth), equiflow (results similar to the cause), etc. If speech is established on the common karma of sentient beings, it also seems to extend to nourishment, but it is also said to be previous karma, so it is only resultant karma. Alternatively, it is only established on the mind, that is, the mind born from the vipāka of the six consciousnesses can hold it, and there is no hindrance on the six sense bases (六處). The rest is like the Abhidharma. Furthermore, the later retribution of living beings is not called retribution, it is not present retribution. However, such as transformation birth (變易潤生), and Arhats abandoning robes and bowls to prolong life, are all nourishing past accumulated karma, so it is not present retribution. Question: Is this accumulated karma long or short? If it is long, it should produce its own retribution, why does it need nourishment? If it is short, prolonging life, why is it long? That is, present karma invites retribution, it should be present retribution. Now explaining that past karma is destiny, now nourishing old karma, so it is not present retribution. There is present retribution, why is there the saying of 'previous karma' in the judgment text, so it is not present retribution. The common share of beings extends to nourishment, equiflow, and vipāka, which can be known. It extends to the three natures (good, evil, neutral), as has been previously explained. The nature of a common being, as stated in the commentary on the Abhidharma (《對法疏》), cutting off and abandoning are simultaneous. The highest worldly dharma of the path of application (加行道), subduing afflictions is called abandoning function, not true abandonment. No difficulty. **. The Sutra of Twelve Leisures, as stated in the fifteenth volume of the Abhidharma (《對法》), first uses a sentence to summarize, and then each sentence explains separately. 'Self and other complete purity' are the general sentences, and the rest are separate sentences. The Dharma master said that it comes from the Shravaka ground, examining the colors of the environment. In the section on names in the treatise, it says 'self-nature designation, self-characteristic designation,' etc., that is, the substance is one thing, but due to conditions, there is a self-nature characteristic. The two separate self-natures, the substance characteristic is the shape. That is, the meaning of the substance and shape of all dharmas, because the meaning of difference is obtained. Names manifest common characteristics, now speaking of self-nature, etc., because adding words to self-nature, etc., is not a name, that is, it is called self-characteristic. The meaning is that it is not called self-nature, etc., but only designated above, such as saying that the eyes and ears of gods and humans are designated. The following text says, it is also called name, it is also called characteristic, the characteristic of self, that is, the name and characteristic are issued from the characteristic. The result is named from the cause. There are also differences in the Dharma.
名在。然差別義句。圓滿名句。不名名。一名名名。二名三名名多名身。一名亦有身業等。不句身。亦有詮自性之句。然通得其名。其名于義句圓名句。何故字無詮表。如當遮表意。亦是能詮。今解色非以意中名。尋解彼字。此小大難。對法對讀。顯揚十二云。大精有字非名。謂四十九字。二道等愛鄔等。有一字即是名。如言眼等。有名非句。謂一字名有名亦句。如名字名。準此即二字名亦名句。但是句名。必是名字。后含前故。如言諸惡。即文不滿句。若言諸惡者。即義不滿句。句中含一言。雖未圓多名亦名句。無一字句。文義俱不滿非句。二字名可爾。
論云云何相應謂彼彼諸法為等言說者。謂能詮言說。與所詮彼法相似名等。此通在一切言說等建立。謂不待言諸因緣建立果法等。開。謂顯示深密法要。能詮稱所詮。等從言說。乃至開解以能詮稱所目。故曰相應。又彼彼諸法相似名等。相似相順故。故曰相應。又等義是相應義。如善因得樂果。平等相稱。此前二解。而起言說。故曰相應。又為等言說者。能詮稱所自相應等建立者。所詮自相順相應。前二並世間 為等。開解者。即出世間法相順故。言諸勝方便故 四道理觀待。如色待識作用。謂眼能見色等 證成。謂以比量證成所立法爾道理。如十二因緣等
次第中。嬰孩等八位者。如初二。如第二卷。此以第三為首。彼上更有處胎業位故。
論云複次種子云何非折諸行別有實物名為種子亦非余處者。備師及景師云。此明種子與行果不一異非折別有者。是不一。謂即功能。功能非現行。若折諸行為種子。種子體即行故亦余處者。是不異。謂即行功能非離行外余所調然有體 然即諸行如是種姓如是等生者。備師云。此明六七識與種子不一異 如是安布名為種子。亦名為果者。備師云。此明本識與種不一異。景師云。從然即諸行如是種性下。此釋成上義。太師云。上來總明本識中藏種子。與本識無別體。相望為不一異。言諸行不一異者。此隨轉理門。以下釋一明文。釋成別義 今解稍別。此並望現行種為論。亦非余處。以上釋種子與行不異。然即諸行者下。明種子與行不一。何以故下。釋成上義 譬如穀麥等物以下。法師云。此中意者。謂如一麥芽。望後葉名種。從前種生名果。即以莖為莖種子。亦為前種果。今解從譬如以下。至亦非余處。明穀麥等。從芽莖以為種子生者。莖等為果不一異 然諸大種如是種姓如是等生下。明此麥谷從水土緣力。後生莖果時不一異。此譬喻多前法同。即前莖等果種子。麥為緣生。后芽等說名種子。當知法相亦復如是。此因前不相應假法
【現代漢語翻譯】 現代漢語譯本：次第中，嬰孩等八位，如最初的兩個（階段），如同第二卷所說。這裡以第三（階段）為首，因為在那之上還有處胎業位。（處胎：受精卵在母胎中的狀態；業位：由業力決定的生命狀態）
論中說：『複次，種子云何？非折諸行，別有實物名為種子，亦非余處者。』（種子：佛教中指潛在的、具有生髮能力的因素；諸行：各種行為和現象）備師和景師說，這說明種子與行果並非既不相同也不相異。『非折別有者』，是不一，指的是功能。功能不是現行。如果折諸行為種子，種子的本體就是行，所以說『亦余處者』，是不異，指的是行的功能並非脫離行之外而存在，然而有其本體。『然即諸行，如是種姓，如是等生者』，備師說，這說明第六識、第七識與種子並非既不相同也不相異。『如是安布，名為種子，亦名為果者』，備師說，這說明本識與種子並非既不相同也不相異。景師說，從『然即諸行，如是種性』以下，這是爲了解釋和完成上面的意義。太師說，上面總的說明了本識中藏有種子，與本識沒有不同的本體，相互觀望為既不相同也不相異。說『諸行不一異者』，這是隨順轉理門。以下解釋一明文，解釋完成個別的意義。
現在我的理解稍有不同。這裡都是針對現行種而論。『亦非余處』，以上解釋了種子與行不相異。『然即諸行者』以下，說明種子與行不一。『何以故』以下，解釋和完成上面的意義。譬如穀麥等物以下，法師說，這裡的意思是，比如一棵麥芽，相對於後面的葉子來說是種子，從前面的種子生長出來是果。即以莖為莖的種子，也是前一種子的果。現在我的理解是從『譬如』以下，到『亦非余處』，說明穀麥等，從芽莖以為種子生長出來，莖等為果，既不相同也不相異。『然諸大種，如是種姓，如是等生』以下，說明這麥谷從水土緣力的作用，後來生長出莖果時，既不相同也不相異。這個譬喻與前面的法相同。即前面的莖等果種子，麥為緣而生。後來的芽等被稱為種子。應當知道法相也是如此。這是因為前面不相應的假法。
【English Translation】 English version: In the sequence, the eight stages such as infancy are like the first two (stages), as mentioned in the second volume. Here, the third (stage) is taken as the starting point because above that, there is still the stage of being in the womb (Chutai yewei). (Chutai: the state of a fertilized egg in the mother's womb; Yewei: the state of life determined by karma).
The treatise says: 'Furthermore, what is a seed (zhongzi)? It is not something separate from the cessation of all activities (zhu xing), nor is it a real object called a seed, nor is it in another place.' (Zhongzi: In Buddhism, it refers to potential factors with the ability to generate; Zhu xing: various actions and phenomena). Master Bei and Master Jing say that this clarifies that the seed and the result of actions are neither identical nor different. 'Not something separate from cessation' means not identical, referring to function. Function is not manifest action. If the cessation of all activities is the seed, then the essence of the seed is the action, so 'nor is it in another place' means not different, referring to the function of action, which does not exist apart from action, yet has its own essence. 'However, these actions, such as lineage, such as birth,' Master Bei says that this clarifies that the sixth and seventh consciousnesses are neither identical nor different from the seed. 'Such arrangement is called a seed and also called a result,' Master Bei says that this clarifies that the fundamental consciousness (ben shi) is neither identical nor different from the seed. Master Jing says that from 'However, these actions, such as lineage' onwards, this is to explain and complete the above meaning. Master Tai says that the above generally explains that the seeds are stored in the fundamental consciousness and have no different essence from the fundamental consciousness, viewing each other as neither identical nor different. Saying 'the actions are neither identical nor different' follows the principle of transformation. The following explains one clear text, explaining and completing individual meanings.
Now my understanding is slightly different. This is all discussed in relation to the manifest seed. 'Nor is it in another place,' the above explains that the seed and the action are not different. 'However, these actions' below explains that the seed and the action are not identical. 'Why is it so' below explains and completes the above meaning. For example, grains of wheat, etc., the Dharma Master says that the meaning here is that, for example, a wheat sprout is called a seed in relation to the later leaves, and it is a result from the previous seed. That is, the stem is the seed of the stem and also the result of the previous seed. Now my understanding is from 'For example' below, to 'nor is it in another place,' explaining that grains of wheat, etc., grow from sprouts and stems as seeds, and the stems, etc., are the results, neither identical nor different. 'However, the great elements, such as lineage, such as birth' below explains that when this wheat grain grows stems and fruits later from the power of water and soil conditions, they are neither identical nor different. This metaphor is similar to the previous Dharma. That is, the previous stem, etc., are the result seeds, and the wheat is born from conditions. The later sprouts, etc., are called seeds. It should be known that the Dharma characteristics are also like this. This is because of the previous non-corresponding hypothetical Dharma.
。不須種生。外難發起云。前因緣中雲。以第八為因緣。此種如何。故有此文。若不爾。即此合別義。復答如何云。如是不相應。解滅定等後方結。此前文四句。損伏善種中第一句。勤而不利煩惱。第二句利而不勤。第三句斷善者。第四前卷末云。非助伴損伏。即無學入無餘時。善種。此第四種無體。名損善種前二令善種無勢力。名損。非全不生。第三句現行全不生。種無功力名損。得不成就。非一切體得亦無。如前得中辨 第二句中見執著邪見者。此是見取多習邪見。此是邪見。
九品種子中。若新熏如何。言若住本性名下品者。解云此亦無始曾熏。然更近不起現行。此舊種名下品 復熏已后從下轉名中上等。本有種子一切三品。皆舊。何故至修練等已名中品者。此三品種子。本皆自有。然此中得一品種子。上義說熏不熏等有三品。其體是一。等非三品種子轉下成中。此名轉滅一種子故。又轉齊無妨。此本有三品。舊先有復熏練。已轉下品齊中品故。佛身中一切皆等。無上中下三品種子。此中據轉齊三品各別。非一品轉成三位。新舊二師義。
論云一切諸法遍計自性等者。此三性心有漏。故皆名遍計。即五法中。分別證二空理故。如前已會 是實有物。是世俗有者。望遍計所執無體。此是依他有體。故
【現代漢語翻譯】 現代漢語譯本：不須要通過種植才能產生。外來的困難引發疑問說：『在前面的因緣中說，以第八識（Alaya-識，藏識）為因緣，那麼這個種子是如何產生的？』所以才有這段經文。如果不是這樣，那麼這個結合和分別的意義，又該如何解釋呢？回答說：『像這樣是不相應的。』解釋滅盡定等之後才總結。此前文的四句，關於損害和降伏善種中，第一句是勤奮但不銳利，被煩惱所困。第二句是銳利但不勤奮。第三句是斷絕善根的人。第四句是前一卷末尾說的，非助伴的損害和降伏。也就是無學（Arhat，阿羅漢）進入無餘涅槃時，善種的狀態。這第四種沒有實體，名為損害善種。前兩種令善種失去勢力，名為損害，並非完全不生。第三句是現行完全不生，種子沒有功用和力量，名為損害。獲得不成就，並非一切體都無法獲得，如前面關於獲得的辨析。第二句中，見到並執著于邪見的人，這是見取，多次習染邪見，這就是邪見。 九品種子中，如果是新熏的種子，又該如何解釋呢？如果說『安住于本性，名為下品』，解釋說這也是無始以來曾經熏習過的，然而更接近於不生起現行。這種舊種子名為下品。再次熏習之後，從下品轉為中品、上品等。本有的種子一切三品，都是舊的。為什麼到了修練等之後，就名為中品呢？這三種種子，本來都是自己具有的。然而這其中得到一種種子，從上義來說，熏習與不熏習等有三品，其體是一個。等等，並非三種種子轉為下品，成為中品。這名為轉變和消滅一種子。又轉變到相同程度也沒有妨礙。這本有三品，舊的先有，又經過熏習和修練，已經從下品轉為中品了。佛身中一切都是平等的，沒有上中下三種種子。這裡是根據轉變到相同程度的三品各自不同，並非一種品轉變成三個位次。這是新舊二師的觀點。 論中說『一切諸法遍計自性等』，這三種自性的心是有漏洞的，所以都名為遍計。也就是在五法中，分別證悟二空之理，如前面已經解釋過的。『是實有物，是世俗有』，相對於遍計所執的無實體，這是依他起有實體，所以這樣說。
【English Translation】 English version: It is not necessary to produce by planting. External difficulties raise the question: 'In the previous causes and conditions, it was said that the eighth consciousness (Alaya-vijnana, store consciousness) is the cause and condition, so how is this seed produced?' Therefore, there is this passage. If not, how should the meaning of this combination and separation be explained? The answer is: 'It is not corresponding like this.' It is concluded after explaining the extinction attainment and so on. The four sentences in the previous text, regarding the damage and subduing of good seeds, the first sentence is diligent but not sharp, troubled by afflictions. The second sentence is sharp but not diligent. The third sentence is those who cut off good roots. The fourth sentence is what was said at the end of the previous volume, the damage and subduing of non-assisting companions. That is, when an Arhat (Arahan) enters Nirvana without remainder, the state of good seeds. This fourth type has no substance and is called damaging good seeds. The first two types cause the good seeds to lose their power and are called damage, not completely unproduced. The third sentence is that the present action is completely unproduced, and the seed has no function or power, which is called damage. Obtaining is not achieved, not all bodies cannot be obtained, as in the previous analysis of obtaining. In the second sentence, those who see and cling to wrong views, this is view-attachment, repeatedly practicing wrong views, this is wrong view. Among the nine types of seeds, if it is a newly perfumed seed, how should it be explained? If it is said that 'dwelling in the original nature is called the lower grade', the explanation is that this has also been perfumed since beginningless time, but it is closer to not arising in present action. This old seed is called the lower grade. After re-perfuming, it turns from the lower grade to the middle grade, upper grade, etc. All three grades of inherent seeds are old. Why is it called the middle grade after cultivation, etc.? These three types of seeds are originally possessed by oneself. However, one type of seed is obtained among them. From the upper meaning, there are three grades of perfuming and non-perfuming, etc., and their substance is one. Etc., it is not that three types of seeds turn into the lower grade and become the middle grade. This is called transforming and extinguishing one seed. Moreover, there is no obstacle to transforming to the same degree. This originally has three grades, the old one existed first, and after being perfumed and cultivated, it has turned from the lower grade to the middle grade. Everything in the Buddha's body is equal, and there are no three types of seeds, upper, middle, and lower. Here, it is based on the three grades that have been transformed to the same degree being different from each other, not that one grade is transformed into three positions. This is the view of the new and old teachers. The treatise says 'All dharmas are of the nature of pervasive discrimination, etc.', these three natures of mind have leaks, so they are all called pervasive discrimination. That is, in the five dharmas, the principle of realizing the two emptinesses is distinguished, as has been explained before. 'It is a real object, it is conventionally existent', relative to the non-substantiality of what is grasped by pervasive discrimination, this is dependent origination with substance, so it is said.
言實。不如圓成實性。名世俗有 望彼諸法不可定說異不異相等者。此有三望。一以種望本識。二以種望現行。三以種望能熏。皆是不一異。然似真如。真如第一義諦。雖世俗諦別。然不一異齊。故以為喻。今取能熏望種。彼氣分故。及所生現行果。不一異為勝。遍行粗重者。遍計種故名為遍行。種子漏所隨縛。剛礦故名粗重。又粗重種子。遍與諸法為因。名曰遍行。顯揚十五。此粗重是行苦故名遍行。此等文別說種子體性所在處故。言安立種子。前理明不異不一。又前隨轉理門。在六識等行。今約真實理門故。言安立於本識 問諸出世間法。從真如所緣緣種子生。非彼習氣積集種子所生者。備景法師云。若欲入解脫分時。觀十二部經教法。此教遠從清凈法界出。由緣此教乃至在入抉擇分位。將證見道已前。緣教為境。修多修習力故。故言真如所緣緣。入見道已。此緣見道無漏之智。本無漏。無漏故今緣真如。既著即熏成種。即現行智。以真如為所緣緣之種子生。即此種子不從因緣生。唯有前世第一法。為等無間緣。俱有法為增上緣。真如為所緣。至后念已。即從因緣者。又由抉擇分世第一法。緣真如教法為所緣故。以此為因緣種子。生見道智。即說世第一法。名真如所緣緣種子。以緣教法影像真如。修習為緣故。言
【現代漢語翻譯】 現代漢語譯本：真實之言，不如圓成實性（Pariniṣpanna，事物真實且完美的狀態）。名為世俗有（Saṃvṛti-satya，被掩蓋的真理）是相對於那些不可確定說是異或不異等等的諸法而言。這裡有三種相對關係：一是以種子望本識（Ālayavijñāna，阿賴耶識，根本識）；二是以種子望現行（Vartamāna，當下生起的行為）；三是以種子望能熏（Vāsanā，習氣）。這些都是不一亦不異的。然而，它類似於真如（Tathātā，事物的真實本性）。真如是第一義諦（Paramārtha-satya，終極真理），雖然與世俗諦（Saṃvṛti-satya，世俗諦）不同，但不一亦不異，所以用它來作比喻。現在取能熏望種子，因為它有氣分（Vāsanā，習氣），以及所生的現行果，不一亦不異是更勝一籌的。遍行粗重（Sarvatraga-audārika，普遍存在的粗重性），因為遍計（Parikalpita，虛妄分別）的種子被稱為遍行。種子被煩惱所束縛，像剛礦一樣堅硬，所以稱為粗重。而且，粗重的種子普遍地作為諸法的因，所以叫做遍行。《顯揚聖教論》第十五卷說，這種粗重是行苦（Saṃskāra-duḥkha，由有為法所帶來的苦）的緣故，所以叫做遍行。這些經文分別說明了種子體性所在之處，所以說安立種子。前面的道理說明了不異不一。而且，前面的隨轉理門，是在六識等行中。現在是依據真實理門，所以說安立於本識。問：諸出世間法（Lokottara-dharma，超越世俗的法），是從真如所緣緣（Tathātalambana-pratyaya，以真如為所緣的緣）的種子所生，而不是由習氣積集（Vāsanā-saṃcaya，習氣積累）的種子所生嗎？備景法師說，如果想要進入解脫分（Mokṣa-bhāga，解脫的部分）時，觀察十二部經教法。這些教法遠遠地從清凈法界（Viśuddha-dhātu，完全清凈的境界）中流出，由於緣此教法，乃至在進入抉擇分位（Nirvedha-bhāgīya，抉擇分位）時，將要證見道（Darśana-mārga，見道）之前，緣教法為境界，通過不斷地修習，所以說真如所緣緣。進入見道之後，這種緣見道的無漏之智（Anāsrava-jñāna，沒有煩惱的智慧），本來就是無漏的。因為無漏，所以現在緣真如，既然執著就會熏成種子，即現行智，以真如為所緣緣的種子所生。即此種子不是從因緣生，唯有前世第一法（Agrā dharma，最殊勝的法），作為等無間緣（Samanantara-pratyaya，直接且無間斷的緣），俱有法（Sahabhū-pratyaya，同時存在的緣）作為增上緣（Adhipati-pratyaya，起主導作用的緣），真如作為所緣。到后念之后，即從因緣者。又由於抉擇分世第一法，緣真如教法為所緣的緣故，以此為因緣種子，生見道智。即說世第一法，名真如所緣緣種子。以緣教法影像真如，修習為緣故。 English version: Real speech is not as good as the Pariniṣpanna (the truly and perfectly accomplished nature). What is called Saṃvṛti-satya (conventional truth) is in relation to those dharmas that cannot be definitively said to be different or not different, and so on. There are three kinds of relationships here: first, viewing the seed in relation to the Ālayavijñāna (storehouse consciousness, the fundamental consciousness); second, viewing the seed in relation to the Vartamāna (present action); third, viewing the seed in relation to the Vāsanā (habitual energy). These are all neither one nor different. However, it is similar to the Tathātā (suchness, the true nature of things). Tathātā is the Paramārtha-satya (ultimate truth), although it is different from Saṃvṛti-satya (conventional truth), it is neither one nor different, so it is used as a metaphor. Now, taking the Vāsanā in relation to the seed, because it has the nature of habitual energy, and the resulting present action, neither one nor different is superior. Sarvatraga-audārika (pervasive grossness), because the seed of Parikalpita (conceptual construction) is called pervasive. The seed is bound by afflictions, and is as hard as hard ore, so it is called gross. Moreover, the gross seed universally serves as the cause of all dharmas, so it is called pervasive. The fifteenth volume of the Śūnyatā-sampatti says that this grossness is called pervasive because it is the duḥkha of Saṃskāra (conditioned existence). These texts separately explain where the nature of the seed is located, so it is said to establish the seed. The previous reasoning explained neither different nor one. Moreover, the previous principle of following transformation is in the actions of the six consciousnesses, etc. Now it is based on the principle of true reasoning, so it is said to be established in the fundamental consciousness. Question: Are all Lokottara-dharmas (transcendental dharmas) born from the seed of Tathātalambana-pratyaya (condition of suchness as object), and not from the seed accumulated by Vāsanā-saṃcaya (accumulation of habitual energies)? Bhīṣma-garjita said, 'If you want to enter the Mokṣa-bhāga (part of liberation), observe the twelve divisions of the scriptures. These teachings flow far from the Viśuddha-dhātu (pure realm of dharma), because of the condition of these teachings, even when entering the Nirvedha-bhāgīya (stage of discernment), before witnessing the Darśana-mārga (path of seeing), taking the teachings as the object, through continuous practice, so it is called Tathātalambana-pratyaya. After entering the path of seeing, this Anāsrava-jñāna (undefiled wisdom) that conditions the path of seeing is originally undefiled. Because it is undefiled, it now conditions suchness, and since attachment will generate a seed, that is, present wisdom, born from the seed of suchness as object. That is, this seed is not born from conditions, only the Agrā dharma (supreme dharma) of the previous life serves as the Samanantara-pratyaya (immediately preceding condition), the Sahabhū-pratyaya (co-existent condition) serves as the Adhipati-pratyaya (dominant condition), and suchness serves as the object. After the subsequent thought, it is from conditions. Also, because the supreme dharma of the stage of discernment conditions the teachings of suchness as the object, taking this as the seed of conditions, the wisdom of the path of seeing is born. That is, the supreme dharma is called the seed of suchness as object, because it conditions the image of the teachings of suchness, and practices it as a condition.'
【English Translation】 Real speech is not as good as the Pariniṣpanna (the truly and perfectly accomplished nature). What is called Saṃvṛti-satya (conventional truth) is in relation to those dharmas that cannot be definitively said to be different or not different, and so on. There are three kinds of relationships here: first, viewing the seed in relation to the Ālayavijñāna (storehouse consciousness, the fundamental consciousness); second, viewing the seed in relation to the Vartamāna (present action); third, viewing the seed in relation to the Vāsanā (habitual energy). These are all neither one nor different. However, it is similar to the Tathātā (suchness, the true nature of things). Tathātā is the Paramārtha-satya (ultimate truth), although it is different from Saṃvṛti-satya (conventional truth), it is neither one nor different, so it is used as a metaphor. Now, taking the Vāsanā in relation to the seed, because it has the nature of habitual energy, and the resulting present action, neither one nor different is superior. Sarvatraga-audārika (pervasive grossness), because the seed of Parikalpita (conceptual construction) is called pervasive. The seed is bound by afflictions, and is as hard as hard ore, so it is called gross. Moreover, the gross seed universally serves as the cause of all dharmas, so it is called pervasive. The fifteenth volume of the Śūnyatā-sampatti says that this grossness is called pervasive because it is the duḥkha of Saṃskāra (conditioned existence). These texts separately explain where the nature of the seed is located, so it is said to establish the seed. The previous reasoning explained neither different nor one. Moreover, the previous principle of following transformation is in the actions of the six consciousnesses, etc. Now it is based on the principle of true reasoning, so it is said to be established in the fundamental consciousness. Question: Are all Lokottara-dharmas (transcendental dharmas) born from the seed of Tathātalambana-pratyaya (condition of suchness as object), and not from the seed accumulated by Vāsanā-saṃcaya (accumulation of habitual energies)? Bhīṣma-garjita said, 'If you want to enter the Mokṣa-bhāga (part of liberation), observe the twelve divisions of the scriptures. These teachings flow far from the Viśuddha-dhātu (pure realm of dharma), because of the condition of these teachings, even when entering the Nirvedha-bhāgīya (stage of discernment), before witnessing the Darśana-mārga (path of seeing), taking the teachings as the object, through continuous practice, so it is called Tathātalambana-pratyaya. After entering the path of seeing, this Anāsrava-jñāna (undefiled wisdom) that conditions the path of seeing is originally undefiled. Because it is undefiled, it now conditions suchness, and since attachment will generate a seed, that is, present wisdom, born from the seed of suchness as object. That is, this seed is not born from conditions, only the Agrā dharma (supreme dharma) of the previous life serves as the Samanantara-pratyaya (immediately preceding condition), the Sahabhū-pratyaya (co-existent condition) serves as the Adhipati-pratyaya (dominant condition), and suchness serves as the object. After the subsequent thought, it is from conditions. Also, because the supreme dharma of the stage of discernment conditions the teachings of suchness as the object, taking this as the seed of conditions, the wisdom of the path of seeing is born. That is, the supreme dharma is called the seed of suchness as object, because it conditions the image of the teachings of suchness, and practices it as a condition.'
從真如所緣緣種子生。此是勝軍論師義。即以此文故。言一切皆從新熏成。護月釋云。其自身中本有無漏種。由在解脫分等位中緣教法故。名真如所緣緣。當於此時舊種遂增。由本有種故。得入解脫分位。又入見道時。由前已習緣真如觀。今得成熟。緣著真如。真如即是所緣緣。本有無漏之種。乃能生此現行智果。由緣真如為境。種方生現行故。言真如所緣緣種子生。若護法菩薩與護月同。然是解脫分位。更生無漏種子。至見道從正見。此親生本有種。為增上緣。助景師云。更為護法等釋。以真如為所緣者。自種子生故。言真如所緣緣生。其四緣具足。若自相傳及太師云。如勝軍師。新熏無漏種。初地方有。或不從因緣生。當於此時以真如為所緣故生。又用世第一法為因緣生。同前如護月論師。云本無漏種。非今方有。其真如亦是本有無漏之種性緣真如。真如所緣緣攝。見道正見用本種生故。言真如所緣緣種生。如護法菩薩。本無漏種。如護月師。要更新生無漏種子。方得正智新起新熏舊種。若生果時皆能緣如。即種性有以真如為所緣緣故。從此種生故。言從真如所緣緣種子生。又若無新熏。舊種必無生果。今說新熏者。就勝而說故。言真如所緣緣種子生。
論云由有障無障差別故者。勝軍既無舊種。約障以辨
【現代漢語翻譯】 現代漢語譯本： 從真如所緣緣種子生。這是勝軍論師（Shengjun，一位佛教論師）的觀點。就是因為這段文字，才說一切都是從新熏習而成的。護月（Huyue，一位佛教論師）解釋說，自身中本來就有無漏種（wulouzhong，指沒有煩惱的種子），因為在解脫分（jiefen，指修行解脫的階段）等位置中緣教法，所以叫做真如所緣緣（zhenrusuoyuan yuan，以真如為所緣的因緣）。在這個時候，舊的種子就增長了。因為有本有的種子，才能進入解脫分位。又進入見道（jiandao，佛教修行的一個階段）時，因為之前已經習慣了緣真如觀，現在得以成熟，緣著真如。真如就是所緣緣。本有的無漏之種，才能生起這個現行智果（xianxing zhiguo，指當下顯現的智慧果實）。因為緣真如為境界，種子才生出現行，所以說真如所緣緣種子生。如果護法菩薩（Hufa Pusa，佛教護法神）與護月相同，那麼在解脫分位，會更生出無漏種子，到見道時從正見（zhengjian，正確的見解）生起。這親生的本有種，是增上緣（zengshangyuan，增強作用的因緣），幫助景師（Jingshi，一位佛教論師）說。更為護法等解釋，以真如為所緣，從自己的種子生起，所以說真如所緣緣生，四緣（siyuan，四種因緣）具足。如果自相傳（Zixiangchuan，一種傳承方式）及太師（Taishi，對老師的尊稱）說，如勝軍師一樣，新熏無漏種，初地（chudi，菩薩修行的第一個階段）才有，或者不從因緣生，在這個時候以真如為所緣而生。又用世第一法（shidiyifa，世間最高的法）為因緣生，如同之前的護月論師，說本無漏種，不是現在才有的，真如也是本有的無漏之種性，緣真如，真如所緣緣攝。見道正見用本種生起，所以說真如所緣緣種生。如護法菩薩，本無漏種，如護月師，要更新生無漏種子，才能得到正智（zhengzhi，正確的智慧），新起新熏舊種。如果生果時都能緣如，就是種性有以真如為所緣緣，從此種生起，所以說從真如所緣緣種子生。又如果沒有新熏，舊種必定無法生果。現在說新熏，是就殊勝之處而說，所以說真如所緣緣種子生。
論中說因為有障和無障的差別，勝軍既然沒有舊種，就用障礙來辨別。
【English Translation】 English version: 'Born from the seed of 'Tathata' ('zhenru', suchness) as the object-condition.' This is the meaning according to Master Shengjun (a Buddhist philosopher). It is precisely because of this statement that it is said that everything arises from new imprints. Huyue (a Buddhist philosopher) explains that within oneself, there are inherently 'anāsrava seeds' ('wulouzhong', seeds free from defilements). Because one contemplates the teachings in stages such as the 'section of liberation' ('jiefen', a stage of practice leading to liberation), it is called 'Tathata as the object-condition' ('zhenrusuoyuan yuan', suchness as the objective condition). At this time, the old seeds increase. Because of the inherent seeds, one can enter the stage of liberation. Furthermore, when entering the 'path of seeing' ('jiandao', a stage in Buddhist practice), because one has already practiced contemplating 'Tathata', it now matures, focusing on 'Tathata'. 'Tathata' is the object-condition. The inherent 'anāsrava' seeds can give rise to the manifest wisdom result ('xianxing zhiguo', the fruit of wisdom that is currently manifesting). Because 'Tathata' is taken as the object, the seeds give rise to manifestation, hence it is said, 'Born from the seed of 'Tathata' as the object-condition.' If Bodhisattva Hufa (a Dharma protector Bodhisattva) is the same as Huyue, then in the stage of liberation, new 'anāsrava' seeds are further produced, and upon reaching the 'path of seeing', they arise from right view ('zhengjian', correct view). These directly born inherent seeds are the 'dominant condition' ('zengshangyuan', the condition that enhances), assisting Master Jing (a Buddhist philosopher) in his explanation. Further explaining for Hufa and others, taking 'Tathata' as the object, arising from one's own seeds, hence it is said, 'Tathata as the object-condition arises,' the four conditions ('siyuan', four conditions) are complete. If the 'self-transmitted' (Zixiangchuan, a method of transmission) and the Great Teacher say, like Master Shengjun, the newly imprinted 'anāsrava' seeds are only present in the first ground ('chudi', the first stage of a Bodhisattva's path), or do not arise from conditions, then at this time they arise by taking 'Tathata' as the object. Furthermore, they arise using the 'highest mundane dharma' ('shidiyifa', the highest worldly dharma) as the condition, similar to the previous Master Huyue, who said that the inherent 'anāsrava' seeds are not something that exists only now; 'Tathata' is also the inherent nature of 'anāsrava', conditioned by 'Tathata', encompassed by 'Tathata as the object-condition'. The right view of the 'path of seeing' arises from the inherent seeds, hence it is said, 'The seed of 'Tathata' as the object-condition arises.' Like Bodhisattva Hufa, the inherent 'anāsrava' seeds, like Master Huyue, require the renewed production of 'anāsrava' seeds in order to obtain right wisdom ('zhengzhi', correct wisdom), newly arising and newly imprinting the old seeds. If, when the fruit arises, one can focus on suchness, it means that the nature has 'Tathata' as the object-condition, and arises from this seed, hence it is said, 'Born from the seed of 'Tathata' as the object-condition.' Furthermore, if there is no new imprinting, the old seeds will definitely not produce fruit. The current discussion of new imprinting is based on the superior aspect, hence it is said, 'Born from the seed of 'Tathata' as the object-condition.'
The treatise states that because of the difference between having obstructions and not having obstructions, since Shengjun has no old seeds, he uses obstructions to differentiate.
三乘。即以此文為正。護月護法本種雖有。今約障說。非舊種無。假設有種障。不可斷名無種性。何況法爾力故。有種無種為緣而障。可斷不可斷別。今約障說義亦無過。皆以果時所趣因中障不得者。故約障說。以無漏種隱。以法爾故不說。從障而論。
第五十三卷
論云複次云何表業等者。此準此卷下。解虛空等二無為已。結云如是二十四不相應等皆是假有。看文勢。即兼結前第五十二已來。前卷末種子及此業等。皆是伏難。謂前不相應。證成假有。前言種子為假為實。既明種子假實已。業于種子上立明之。設假立種子已。前不相應未盡故。于種子上。而建立無相定等故。業下明無想定等三不相應。便抉擇本第八卷業道義。彼是尋伺地。此是意地故。非正抉擇。此業等體。如前第八卷抄。然未盡者。我今重辨。此發業等有三種思。下自當辨。此不共無明。皆是見斷。若共無明等者。或唯發福不動。此是內異生。若外異生。要由不共方發福非福等。若有學聖者。不發總報。如緣起經。我說依明不依煩惱。雖如是言。此據不迷因果。簡異凡夫外道然。亦從無明發故。對法第四云。若任運起能發業者是不善。故知修道亦發業。然非總報迷二愚等。如對法說。
論云若諸威儀路工巧處一分所有身語表業名
【現代漢語翻譯】 現代漢語譯本： 三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。即以此文的觀點為正確。護月（Candragomin）和護法（Dharmapāla）的本有種子雖然存在，但現在是從障礙的角度來說的。並非說原先就沒有種子。假設有種子被障礙，也不能稱之為沒有種性（gotra）。更何況是法爾（dharma-tā）的力量。有種子和無種子作為因緣而產生障礙，可以斷除和不可斷除是有區別的。現在從障礙的角度來說，在義理上也沒有過失。都是以果時所趨向的，在因中被障礙而無法達到的來說的，所以是從障礙的角度來說。因為無漏種子（anāsrava-bīja）隱藏著，因為法爾的緣故而不說。從障礙來論述。
第五十三卷
論中說：『複次，云何表業等者？』（abhisaṃskāra）。這裡參照此卷下文，解釋了虛空等二無為（asaṃskṛta-dharma）之後，總結說：『如是，二十四不相應等皆是假有。』看文勢，就是兼顧總結了前面第五十二卷以來的內容。前卷末尾的種子以及這裡的業等，都是爲了伏難。意思是說，前面不相應行（citta-viprayukta-saṃskāra）是爲了證明假有。前面說種子是假是實，既然已經明確了種子的假實，那麼就在種子上建立業來闡明它。假設已經假立了種子，但前面的不相應行還沒有窮盡，所以在種子上建立無想定（asañña-samāpatti）等。業的下面闡明無想定等三種不相應行，就抉擇了第八卷的業道義。那裡是尋伺地（vitarka-vicāra-bhūmi），這裡是意地（mano-bhūmi），所以不是正式的抉擇。這裡的業等的體性，如前面第八卷的抄錄。然而沒有窮盡的地方，我現在重新辨析。這裡發起業等有三種思（cetanā），下面會自己辨析。這裡的不共無明（asaṃhāra-avidyā），都是見斷（darśana-heya）的。如果是共無明等，或者只是發起福業（puṇya-karma）和不動業（āniñja-karma）。這是內在的異生（pṛthag-jana）。如果是外在的異生，一定要由不共無明才能發起福業和非福業等。如果有學（śaikṣa）的聖者，不發起總報。如《緣起經》所說：『我說依明不依煩惱。』雖然這樣說，這是根據不迷惑因果來說的，簡別于凡夫外道。然而也是從無明發起的緣故。《對法論》第四卷說：『如果任運而起能發起業的，是不善。』所以知道修道也會發起業。然而不是總報，不迷惑二愚等，如《對法論》所說。
論中說：『若諸威儀路工巧處一分所有身語表業名』
【English Translation】 English version: The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). This text takes this viewpoint as correct. Although the inherent seeds of Candragomin and Dharmapāla exist, they are discussed from the perspective of obstacles. It is not to say that there were no seeds originally. Even if a seed is obstructed, it cannot be called the absence of lineage (gotra). Moreover, it is due to the power of dharma-tā (suchness). The presence or absence of seeds as conditions creates obstacles, and there is a difference between what can be removed and what cannot be removed. Now, speaking from the perspective of obstacles, there is no fault in the meaning. All are discussed in terms of what is aimed at in the fruition, but is obstructed in the cause and cannot be attained, so it is discussed from the perspective of obstacles. Because the anāsrava-bīja (seed of non-outflow) is hidden, it is not discussed because of dharma-tā. The discussion proceeds from the obstacles.
Volume 53
The treatise says: 'Furthermore, what are the expressive actions (abhisaṃskāra), etc.?' This refers to the following part of this volume, which explains the two unconditioned dharmas (asaṃskṛta-dharma) such as space, and concludes: 'Thus, the twenty-four non-associated formations are all provisional existences.' Looking at the context, it also summarizes the content from the previous Volume 52. The seeds at the end of the previous volume and the actions here are all to refute difficulties. It means that the previous non-associated formations were to prove provisional existence. The previous discussion of whether seeds are provisional or real, since the provisional or real nature of seeds has been clarified, then actions are established on the seeds to explain them. Assuming that seeds have been provisionally established, but the previous non-associated formations have not been exhausted, so asañña-samāpatti (non-perception attainment) etc. are established on the seeds. The section on actions below explains the three non-associated formations such as asañña-samāpatti, and then decides on the meaning of the path of action in Volume 8. That is the vitarka-vicāra-bhūmi (plane of initial and sustained thought), and this is the mano-bhūmi (plane of mind), so it is not a formal decision. The nature of these actions, etc., is as copied from Volume 8 earlier. However, what has not been exhausted, I will now re-analyze. There are three kinds of cetanā (volition) that initiate actions here, which will be explained below. The asaṃhāra-avidyā (non-concomitant ignorance) here is all darśana-heya (abandoned by seeing). If it is concomitant ignorance, etc., it may only initiate puṇya-karma (meritorious action) and āniñja-karma (imperturbable action). This is an internal pṛthag-jana (ordinary being). If it is an external ordinary being, it must be initiated by non-concomitant ignorance to initiate meritorious and non-meritorious actions, etc. If there are śaikṣa (learners) who are noble ones, they do not initiate general retribution. As the Pratītyasamutpāda Sūtra says: 'I say rely on knowledge, not on afflictions.' Although it is said like this, it is based on not being confused about cause and effect, distinguishing it from ordinary people and externalists. However, it is also initiated from ignorance. The fourth volume of the Abhidharmakośa says: 'If what arises spontaneously can initiate action, it is unwholesome.' So it is known that cultivation also initiates action. However, it is not general retribution, and it is not confused about the two kinds of ignorance, etc., as the Abhidharmakośa says.
The treatise says: 'If the bodily and verbal expressive actions that are part of all deportment, crafts, and places are called'
無記表業者。此如隨轉薩婆多義 言一分者。即威儀四塵工巧。五塵中唯取身語。故言一分。今大乘此通三性。今取無記。除善不善。故言一分。此皆加行生。非如異熟生。心不能發業。若爾變化心亦能發業。何故不論。今大乘若為利樂。當知是善。即善種類。若為嬉戲。當知無記。即威儀等。種類異而不論 意表業者。法師云。表自善惡亦有無表。如前本地第八抄。彼敘諸解稍有趁逐。今更解。如身語二種。表示於他。意唯自表。如發身語業時。必有意表以為方便。自意表知我作如是事。即前表知後作此事。意俱表業名意表業 此中唯有身余處滅。于余處生或即於此變異生等者。以正量部師。色法相續一期四相。有別動色說名身表。今破之云。剎那剎那生滅相續。於此處滅。于余處生。非一實法中無生滅。從此不滅而能往。彼吠世師德句中。屈申等亦爾。亦有實體。今同破之。若薩婆多。雖無動色。然別有業色。如屈申時。有別業色生。今不然。唯有異熟無記色身。於此處由思力故變易而生。非別有業色。故言唯有身於余處滅等 唯有語音名語表業者。此簡薩婆多聲即是語業。今言俱有語音思業所發。名語表業。語體唯無記。不同小乘業體通三性唯有發起心造作思名意表者。此言以思為意業。意業亦發身語。以思為
【現代漢語翻譯】 現代漢語譯本 無記表業者（指無記性的表業）。這就像隨順薩婆多（Sarvāstivāda，一切有部）的觀點，說『一分』，就是指威儀（行為舉止）中的四塵（地、水、火、風）和工巧（技藝）中的五塵（色、聲、香、味、觸），只取身語（身體和語言）方面的，所以說『一分』。現在大乘（Mahāyāna）則認為這通於三性（善、惡、無記）。現在只取無記性，排除善和不善，所以說『一分』。這些都是加行（努力）所生，不像異熟（果報）所生。心不能直接發起業。如果這樣，變化心也能發起業，為什麼不討論呢？現在大乘認為，如果爲了利益眾生，應當知道這是善，屬於善的範疇。如果是爲了嬉戲，應當知道這是無記，屬於威儀等。種類不同，所以不討論。意表業者（指意所表達的業），法師說，表達自己的善惡也有無表（無形的業），如前本地第八抄所說。那裡敘述的各種解釋稍有道理。現在進一步解釋，如身語二種，表示給他人看，意唯獨表達給自己。如發起身語業時，必定有意表作為方便，自己心裡知道我做這樣的事，即先表知，然後做這件事。意俱表業，名為意表業。 此中唯有身余處滅，于余處生或即於此變異生等者（指只有身體在此處滅亡，在其他地方產生，或者就在這裡變異而生等情況）。以正量部師（指正量部的老師）認為，色法（物質）相續一期四相（生、住、異、滅），有別動色（特殊的運動色），說名為身表。現在破斥這種觀點說，剎那剎那生滅相續，在此處滅亡，在其他地方產生，不是一個真實不變的法中沒有生滅。從此不滅，而能前往彼處。吠世師（Vaiśeṣika，勝論學派）的德句中，屈伸等也是這樣，也有實體。現在一同破斥這種觀點。如果薩婆多（一切有部）認為，雖然沒有動色，但另外有業色（由業產生的色），如屈伸時，有別的業色產生。現在認為不是這樣，只有異熟無記色身（由異熟產生的無記性的色身），在此處由於思（意念）的力量而變易產生，不是另外有業色。所以說『唯有身於余處滅』等。 唯有語音名語表業者（指只有語音才稱為語表業）。這是爲了簡別薩婆多（一切有部）認為聲音就是語業的觀點。現在說，俱有語音和思業所發，才稱為語表業。語的本體唯是無記性，不同於小乘（Hinayana）認為業的本體通於三性。唯有發起心造作思名意表者（指只有發起心造作的思才稱為意表）。這裡說以思為意業，意業也能發起身語，以思為。
【English Translation】 English version 『Non-Expressed Karma of Indeterminate Nature』: This is like following the Sarvāstivāda (the 『All Exists』 school) view, saying 『a portion』 refers to the four elements (earth, water, fire, wind) in deportment (behavior) and the five objects of sense (form, sound, smell, taste, touch) in craftsmanship, only taking the aspects of body and speech, hence the term 『a portion』. Now, the Mahāyāna (Great Vehicle) considers this to encompass the three natures (wholesome, unwholesome, and indeterminate). Now, only the indeterminate nature is taken, excluding the wholesome and unwholesome, hence the term 『a portion』. These are all produced by effort (exertion), unlike those produced by resultant maturation. The mind cannot directly initiate karma. If that were the case, the mind of transformation could also initiate karma, so why isn't it discussed? Now, the Mahāyāna believes that if it is for the benefit and happiness of sentient beings, it should be known as wholesome, belonging to the category of wholesome. If it is for play, it should be known as indeterminate, belonging to the category of deportment, etc. The categories are different, so it is not discussed. 『Karma Expressed by Intention』: The Dharma master says that expressing one's own good and evil also has non-expression (unseen karma), as mentioned in the eighth chapter of the local treatise. The various explanations narrated there have some merit. Now, further explanation: like the two types of body and speech, they are expressed to others, while intention is only expressed to oneself. For example, when initiating karma of body and speech, there must be intention as a means, knowing in one's mind that I am doing such a thing, that is, first expressing knowledge and then doing this thing. Karma expressed together with intention is called karma expressed by intention. 『Only the body ceases in this place, and is born in another place, or is transformed and born in this very place, etc.』: The teachers of the Sautrāntika (the school of those who rely on the sutras) believe that the continuum of form (matter) has four phases in one lifetime (birth, abiding, change, and cessation), and there is a separate moving form, which is called bodily expression. Now, refuting this view, it is said that moment by moment, birth and cessation continue, ceasing in this place and being born in another place. It is not that there is no birth and cessation in one real and unchanging dharma. From this, it does not cease, but can go to that place. In the verses on qualities of the Vaiśeṣika (the Particularist school), bending and stretching are also like this, also having substance. Now, this view is refuted together. If the Sarvāstivāda (the 『All Exists』 school) believes that although there is no moving form, there is another karma-form (form produced by karma), such as when bending and stretching, a separate karma-form is produced. Now, it is not like this. There is only the resultant indeterminate form-body (indeterminate form-body produced by resultant maturation), which is transformed and produced in this place due to the power of thought (intention), not another karma-form. Therefore, it is said 『Only the body ceases in another place』, etc. 『Only vocal sound is called speech-expressed karma』: This is to distinguish it from the Sarvāstivāda (the 『All Exists』 school) view that sound is speech-karma. Now, it is said that only when vocal sound and karma of thought are produced together is it called speech-expressed karma. The substance of speech is only indeterminate, unlike the Hinayana (Smaller Vehicle) view that the substance of karma encompasses the three natures. 『Only the thought that initiates the mind and creates is called intention-expressed』: Here, it is said that thought is intention-karma, and intention-karma can also initiate body and speech, with thought as.
業。業即是色。而是假名。非別有色名為業等。
論云何以故由一切行皆剎那故從其餘方從至余方不應道理者。此破正量部等。然如先立量云。應先成有剎那滅已方可破無行動。應先立量云。諸色塵等應剎那滅。色蘊攝故。如燈焰鈴聲。燈焰鈴聲他共許故。方立量云。無有此處之色往至余處。剎那滅故。如燈焰等。此剎那滅。因方是極成又離唯諸行生余實作用由眼耳意皆不可得者。此亦破正量部實行動作用有。又破薩婆多業色極微性實作用。又破吠世師業句實性。今總非之云。無別實作用。如眼耳意所取三業。皆不可得。彼雖行動及業色。皆眼等所取。與彼為隨一不成過。此不許眼識等得故。量云汝言行動業色等不名離諸行外由眼耳意定不可得。現比二量所不知故。如兔角等。意業雖通三性。然取思作表。了作用義等。是故當知。一切表業皆是假有 問若色等中假業。如色處中表表此。破大乘眼識等緣不。西方兩釋。五識緣假依實。如對法第一抄解。
論云複次若有生不律儀家有所了別自發期心謂我當以此活命等者此當八律儀中能起律儀。餘下一一配屬。今大乘。雖生不律儀家。有所了別以去。自發期心方成。若不期心。違父母先志。我不作此事。即非不律儀。律儀名軌。則不軌則故名不律儀。非是惡軌
【現代漢語翻譯】 現代漢語譯本：業，就是色（rupa，物質現象）。但這只是一個假名，並非存在一個獨立的、名為『業』的色等等。
論中說：『為什麼一切行（samskara，行蘊）都是剎那生滅的，因此從一個地方到另一個地方是不合理的呢？』 這是爲了駁斥正量部（Sammitiya）等宗派。然而，應該先建立量（inference，推理）說：必須先成立剎那滅，才能破斥沒有行動。應該先建立量說：諸如色塵等都應剎那生滅，因為它們屬於色蘊（rupa-skandha，色蘊）。就像燈焰一樣。燈焰是他們共同認可的。然後才能建立量說：沒有此處的色前往彼處，因為它們是剎那生滅的，就像燈焰等。這個剎那滅的因才是極成（well-established，已確立的）。又說：『除了諸行生起之外，其餘真實的作業，由於眼、耳、意都無法獲得。』 這也是爲了駁斥正量部所主張的真實的行動作業。也是爲了駁斥薩婆多部（Sarvastivada）所主張的業是色極微性的真實作業。也是爲了駁斥吠世師（Vaisheshika）所主張的業句實性。現在總的否定它們，說：沒有獨立的真實作業。就像眼、耳、意所取的三業，都是無法獲得的。他們雖然認為行動和業色都是眼等所取，但以其中任何一個作為隨一不成過（fallacy of unestablished reason，未確立因）是不成立的，因為他們不承認眼識等能夠獲得。量說：你們所說的行動、業色等，如果不是獨立於諸行之外，那麼眼、耳、意一定無法獲得。這是因為現量（perception，現量）和比量（inference，比量）都無法知曉，就像兔角等。意業雖然貫通三性（善、惡、無記），但它取思作表（thought, intention, expression），了作用義等。因此應當知道，一切表業都是假有。
問：如果在色等之中有假業，就像在色處（rupa-ayatana，色處）中表表此（manifestation manifesting this），這是否破斥了大乘的眼識等緣（condition, object）？ 西方有兩種解釋。五識（five consciousnesses，五識）緣假依實（depend on the real），就像《對法第一抄解》所說。
論中說：『再者，如果有人生於不律儀家（family without moral discipline，沒有道德規範的家庭），有所了別（discernment，辨別），自己發起期心（intention，意圖），說我將以此活命等等。』 這應當是八律儀（eight vows，八關齋戒）中能夠生起律儀（vow, discipline，戒律）的。其餘的下一條一條地進行配屬。現在大乘認為，即使生於不律儀家，有所了別以去，自己發起期心才能成就。如果不發起期心，違背父母先前的意願，說『我不做此事』，那就不是不律儀。律儀（vow, discipline，戒律）名為軌（rule，規則），因此不合規則的就叫做不律儀，而不是惡軌（evil rule，邪惡的規則）。
【English Translation】 English version: Karma is simply rupa (matter, material phenomena). However, this is merely a provisional designation; there is no separate rupa called 'karma,' and so on.
The treatise states: 'Why is it that all samskaras (formations, volitional activities) are momentary, and therefore it is unreasonable to go from one place to another?' This is to refute the Sammitiya school and others. However, one should first establish the inference: it must first be established that there is momentary cessation before one can refute the absence of movement. One should first establish the inference: things like particles of rupa should cease momentarily because they are included in the rupa-skandha (aggregate of form). Like the flame of a lamp. The flame of a lamp is something they commonly accept. Then one can establish the inference: no rupa from here goes to another place because they cease momentarily, like the flame of a lamp, etc. This cause of momentary cessation is well-established. Furthermore, it says: 'Apart from the arising of samskaras, other real actions are unobtainable by the eye, ear, and mind.' This is also to refute the real action asserted by the Sammitiya school. It is also to refute the real action of the Sarvastivada school, which asserts that karma is the nature of the ultimate particle of rupa. It is also to refute the real nature of the karma-sentence asserted by the Vaisheshika school. Now, it refutes them all in general, saying: there is no separate real action. Like the three karmas taken by the eye, ear, and mind, all are unobtainable. Although they think that action and karma-rupa are taken by the eye, etc., it is not established to use any one of them as the fallacy of unestablished reason because they do not admit that eye-consciousness, etc., can obtain it. The inference is: what you say about action, karma-rupa, etc., if it is not separate from samskaras, then the eye, ear, and mind certainly cannot obtain it. This is because neither perception nor inference can know it, like a rabbit's horn, etc. Although mental karma pervades the three natures (wholesome, unwholesome, and neutral), it takes thought, intention, expression, and understands the meaning of function, etc. Therefore, one should know that all expressive karmas are provisionally existent.
Question: If there is provisional karma in rupa, etc., like manifestation manifesting this in rupa-ayatana (sense-sphere of form), does this refute the condition of eye-consciousness, etc., of the Mahayana? There are two explanations in the West. The five consciousnesses depend on the real, just as the first commentary on the Abhidharma says.
The treatise states: 'Furthermore, if someone is born into a family without moral discipline, has discernment, and spontaneously generates the intention, saying, 'I will make a living by this,' etc.' This should be the one that can generate the vow in the eight vows. The rest are assigned one by one. Now, the Mahayana believes that even if one is born into a family without moral discipline, has discernment, and spontaneously generates the intention, then it can be accomplished. If one does not generate the intention and violates the previous wishes of one's parents, saying, 'I will not do this,' then it is not without discipline. Vow is called a rule, so what is not in accordance with the rule is called without discipline, not an evil rule.
則名不律儀。即是其體名。如惡尸羅相似。今準此文勢。即初發心期作。亦非不律儀攝。要熏發心方成故。今解前為加行道已成。然未決定尚輕是下品。后熏發心是中品。即無間道后。若作此事已成上品。別作發無依。然準論云。雖成身語無表。但意三不善根攝故。由意成身語七支無表。故論云但成廣大諸不善根。復若行事已。即發表無表。此意所發無表不屬身語。但論云不言成就身語無表。但云成就不善根故。后八事已即屬身語所取。又唯成意不善根。即名不律儀。非成七色業道。復作事時成。亦名不律儀。不同薩婆多名處中業道 當知非福運運增長者。此亦剎那剎那七支倍增故。名運運增長。
論云此邪愿思與不信懈怠等俱行者。此出體性。克性出體。唯是惡思種子上假立。今取翻五根增者故。言不信等。其實常當十法俱轉。乃至邪欲邪勝解等。此思即能起業思如。下八律儀中。第二能起律儀也。上來不律儀一期心即成時節。謂未舍已來七支。七支運運增長舍時節。謂受戒命終得定二形生四時。今大乘。雖不受戒。誓舍作法。亦名為舍。故五時也。故論云乃至此思未舍已來。名不律儀者。明知舍思意業。亦舍不律儀。言惡尸羅者。尸羅者名清涼。行惡之人。惡清涼故。我為惡尸羅。非其惡體即是尸羅。舊難
云。防非以解戒。有戒不防非等者。此不善其名。若如今釋。即無過失。如不律儀名同。又難云。惡體非尸羅。行惡之者惡尸羅故。名惡尸羅。亦應見體非惡。行惡之者。惡其見故。名為惡見。解云見名為分別。善惡分別俱名見。尸羅名清涼。惡體非清涼故。不例同見。律儀體性。亦以善惡俱時。亦取五數。克體唯思種子上假立。今大乘準文。即亦取十善業道及思五蘊為體。若不律儀翻此。發戒時節。出家五眾。第三羯磨已得戒。若沙彌沙彌尼及三在家眾。受三歸已即得戒。若出家二眾。要他所受苾芻攝故。在家三眾得自然受。即亦三歸已即得戒。若菩薩戒通自然受。雖攝一切戒盡。后出家已要從他受。今明二乘戒。從他受二種。受隨護支。所謂慚愧者慚能自受。愧謂從他。二俱並行。然據增勝故。有一戒時無第二。非即無一。若從他受戒。由身發七支。如往師所等戒。由語發七支。如發語請師等。若自然受者。唯有意表業。此不以身語為方便。唯以意為方便。受得身語七支無表也 問曰即有無表不從表生。無身語故。自有意成表故。若爾即自受時。禮佛發言。豈非表業。今解無表他令知故。說無身語。非自無身語業也。故亦有表生。如遣他行事。或語業等為身等表故。身語得互相表。又此等約一切作法。如重病者不
【現代漢語翻譯】 現代漢語譯本：云：『防止過失是爲了理解戒律。』如果有人說：『有了戒律卻不能防止過失』，這是不善於使用名稱。如果像現在這樣解釋，就沒有過失。就像『不律儀』這個名稱一樣。又有人提問：『惡的本體不是尸羅（Śīla，戒律），因為行惡的人有惡尸羅，所以稱為惡尸羅。』那麼也應該說：『見（Dṛṣṭi，見解）的本體不是惡，因為行惡的人，他的見解是惡的，所以稱為惡見。』解釋說：『見』這個名稱是指分別，善惡的分別都稱為『見』。『尸羅』的名稱是指清涼，惡的本體不是清涼，所以不能類比于『見』。律儀的體性，也是善惡同時存在，也取五數。克體唯有思（Cetanā，思）的種子上假立。現在大乘根據經文，也取十善業道以及思五蘊為體。如果不律儀，則與此相反。發戒的時間，出家的五眾，在第三次羯磨（Karma，業）后得到戒律。如果是沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerī，沙彌尼）以及三在家眾，受三歸依后就得到戒律。如果是出家的二眾，因為要被比丘（Bhikṣu，比丘）所攝，所以要從他受戒。在家的三眾得到自然受，也就是三歸依后就得到戒律。如果是菩薩戒，則通自然受。雖然攝盡一切戒律，但後來出家后，還是要從他受戒。現在說明二乘戒，從他受有兩種，受隨護支，所謂的慚愧，慚能自我約束，愧是指來自他人。兩者並行。然而根據增勝的緣故，有一戒時就沒有第二戒，並非完全沒有。如果是從他受戒，由身體發出七支，如前往師父處等戒。由語言發出七支，如發語請求師父等。如果是自然受，只有意表業，這不以身語為方便，只以意為方便，受得身語七支無表業。有人問：『那麼就有無表業不是從表業生的，因為沒有身語的緣故，只是有意念成就的表業。』如果這樣，那麼自我受戒時，禮佛發言，難道不是表業嗎？現在解釋說，無表業是因為要讓別人知道，所以說沒有身語，並非自己沒有身語業。所以也有表業生。如派遣他人行事，或語業等作為身等的表業，所以身語可以互相表業。又這些都是指一切作法，如重病的人不能……
【English Translation】 English version: It is said: 'Preventing wrongdoings is to understand the precepts.' If someone says: 'Having precepts but not preventing wrongdoings,' this is not skillful in using names. If explained as it is now, there is no fault. It's like the name 'non-restraint.' Furthermore, someone asks: 'The substance of evil is not Śīla (precepts), because those who commit evil have evil Śīla, hence it is called evil Śīla.' Then it should also be said: 'The substance of Dṛṣṭi (views) is not evil, because those who commit evil, their views are evil, hence it is called evil views.' The explanation is: the name 'views' refers to discrimination, both good and evil discriminations are called 'views.' The name 'Śīla' refers to coolness, the substance of evil is not coolness, so it cannot be compared to 'views.' The nature of restraint also has both good and evil simultaneously, and it also takes the number five. The definitive substance is only provisionally established on the seed of Cetanā (volition). Now, according to the sutras of Mahāyāna, it also takes the ten wholesome paths of action and the five aggregates of Cetanā as its substance. If it is non-restraint, it is the opposite of this. The time of generating the precepts, the five groups of ordained monks, obtain the precepts after the third Karma (action). If it is a Śrāmaṇera (novice monk), Śrāmaṇerī (novice nun), and the three lay followers, they obtain the precepts after taking the three refuges. If it is the two groups of ordained monks, because they are to be included by the Bhikṣu (monk), they must receive the precepts from others. The three lay followers obtain natural reception, that is, they obtain the precepts after taking the three refuges. If it is the Bodhisattva precepts, it includes natural reception. Although it encompasses all precepts, after becoming ordained later, one must still receive the precepts from others. Now explaining the two vehicles' precepts, there are two types of receiving from others, receiving the supporting branches, the so-called shame and remorse, shame can self-restrain, remorse refers to coming from others. Both proceed simultaneously. However, according to the reason of increasing superiority, when there is one precept, there is no second precept, it is not that there is completely none. If it is receiving the precepts from others, the body emits seven branches, such as going to the teacher's place, etc. The speech emits seven branches, such as requesting the teacher, etc. If it is natural reception, there is only intentional action, this does not use body and speech as a means, only uses intention as a means, receiving the unmanifested action of the seven branches of body and speech. Someone asks: 'Then there is unmanifested action that is not born from manifested action, because there is no body and speech, it is just manifested action accomplished by intention.' If so, then when self-receiving the precepts, prostrating to the Buddha and speaking, is that not manifested action? Now the explanation is that unmanifested action is because it is to let others know, so it is said that there is no body and speech, it is not that oneself has no body and speech action. So there is also manifested action born. Such as sending others to do things, or speech action, etc., as the manifested action of body, etc., so body and speech can mutually manifest action. Also, these all refer to all actions, such as those who are seriously ill cannot...
能動身發語。雖從他受亦有無表。不從表生。或自發期心。唯有無表。故為此論也。承西方三家釋戒體百行中。或言一分等。此同經部。受一二戒。時亦發戒。不律儀等亦爾。誓受一時。亦名不律儀。若不誓受而行殺者。但名處中。別時別受總名有十。此中問。如今分離已與少時等何別。而言有百。或至盡壽。十與自受教他何異。解意所緣趣求別故。然此中有三位。初三位約事。次三位約時。后四位約人。然就后中。第三自語分為二故。尸羅無悔等者。如顯揚第七。云成尸羅故無悔。無悔故生悅。生悅故心喜。心喜故身安。身安故受樂。受樂故心定。心定故觀如實。觀如實故起厭。起厭故離欲。離欲故解脫。解脫故自謂我。我證解脫我生已盡等。靜慮律儀。此中唯有四根本。如對法第八。于無色界。略不建立色或律儀。顯揚等文。無色亦有定共戒。然于欲界或修。生見道為遠分對治。此中隨順理門故。不說無色。于未來禪亦有無間道。略而不論。若無漏者。先得靜慮者。依五地入見得不還果。得戒見道。九無間道。為惡業道等對治道。后解脫等道。乃至無學。望見道惡戒名遠分對治。若修道者。聖者身中微細罪。隨所依初禪等。於九品無間道。望所斷名對治道。解脫道亦名遠分對治。然今大乘更有人來三界九地。從初
果即至無學。為九品對斷。其斷于斷。乃至隨依此地。即取九品無間道。為對治道。餘地名遠分對治。唯除有頂中間禪。此據有學。初得第三果人。斷惑為所斷斷故勝。若漸斷第三果以去亦爾。但由能治勝故。得無學語。若頓斷三界九品者。乃至未得無學。無間道來。皆是所治斷故勝。唯無學能治勝故勝。其入見道。此中約四根本作超越人作法。于未至禪作初果人法。其實未來禪。亦得超越果。得七作意。依未來得不還果。第七加行究竟果作意。必入根本。今約果滿為論。此論超越。如次第果人。無色得斷欲界犯戒種子。法師云。見道依六地並取中間者。不然。準六現觀三依五依生。除中間禪。余處文雖云有無漏。然以梵王所居多散亂故。豈如有頂雖云有無漏。不成斷惑。如余處廣辨。然此定道共戒。法師云。于見道俱現行思上建立。以名隨心轉色故 問曰何故道共無表耶。如正語正業發語。如何為表。又準別解脫戒。于思種上建立。即此亦應然。如別解脫戒從受已去。剎那剎那運運增長。逢緣舍已。舊種不滅。非如小乘斷得名舍。但今新剎那七支不生名舍戒。道定共亦然。有心之時剎那增長。七支倍增。若無心已一類者。種相續而生。無新增義。說名為舍。非如別解脫戒。一受已去有心無心皆得增長故。名遂心轉
【現代漢語翻譯】 現代漢語譯本 果位最終達到無學（Asekha，不再需要學習的聖者）。這是針對九品煩惱的斷除。這種斷除是在斷除的過程中進行的，乃至隨順於此地（Bhumi，層次），即取九品無間道（Anantarya-marga，直接解脫之道）作為對治道（Pratipaksa-marga，對抗煩惱之道）。其他地則稱為遠分對治。唯獨排除有頂（Bhavagra，三界最高處）和中間禪（Dhyana，禪定）。 這裡是根據有學（Saiksha，需要學習的聖者）的情況來說的。初次獲得第三果（Anagamin，不還果）的人，斷惑是因為所斷的煩惱被斷除而殊勝。如果漸次斷除，從第三果開始也是如此。但由於能對治的道殊勝，所以獲得無學的稱號。如果頓斷三界九品煩惱的人，乃至未獲得無學果位之前，無間道都是被對治的，因此斷除殊勝。只有無學果位才能憑藉能對治的道而殊勝。 關於進入見道（Darshana-marga，見真理之道），這裡是根據四根本定（Catuh-dhyana，四禪定）作為超越者的方法，在未至禪（Anagamin，近分定）中作為初果（Srotapanna，須陀洹果）人的方法。實際上，未來禪（Agamya-dhyana，未來禪定）也可以超越果位，獲得七作意（Saptakrtya，七種作意）。依靠未來禪可以獲得不還果。第七加行究竟果作意必定進入根本定。現在是根據果位圓滿來討論。這種超越，如同次第果位的人，在無色界（Arupa-dhatu，無色界）可以斷除欲界（Kama-dhatu，欲界）的犯戒種子。 法師說，見道依靠六地（Sad-bhumi，六地）並取中間禪，這是不對的。根據六現觀（Sad-abhisamaya，六現觀）和三依（Tri-asraya，三依）五依（Panca-asraya，五依）的產生，排除中間禪。其他地方的經文雖然說有無漏（Anasrava，無煩惱），但因為梵王（Brahma，梵天）所居住的地方多散亂，難道能像有頂天一樣，雖然說有無漏，卻不能斷惑嗎？如同其他地方廣泛辨析的那樣。然而，這種定道（Dhyana-marga，禪定之道）是共戒（Sadharana-sila，共同戒律）。 法師說，在見道中，俱現行思（Sahaja-citta，俱生心）之上建立。因為名為隨心轉色（Yatha-citta-vartin-rupa，隨心轉變的色法）。問：為什麼道共是無表色（Avijnapti-rupa，無表色）呢？如同正語（Samyag-vac，正語）正業（Samyak-karmanta，正業）發語，如何成為表色（Vijnapti-rupa，表色）？又根據別解脫戒（Pratimoksha-sila，別解脫戒），在思種（Cetanabija，思的種子）上建立，那麼這裡也應該如此。如同別解脫戒從受戒之後，剎那剎那地增長，遇到因緣捨棄之後，舊的種子不會滅亡，不像小乘（Hinayana，小乘）那樣斷除就名為捨棄。只是現在新的剎那七支（Sapta-anga，七支）不生，名為舍戒。道共戒和定共戒也是如此。有心的時候剎那增長，七支倍增。如果無心之後，同一類者，種子相續而生，沒有新增的意義，所以說名為捨棄。不像別解脫戒，一旦受戒之後，有心無心都能增長，所以名為隨心轉。
【English Translation】 English version The fruit eventually reaches Asekha (no more learning needed). This is in relation to the severance of the nine grades of defilements. This severance occurs in the process of severing, even in accordance with this Bhumi (level), that is, taking the nine grades of Anantarya-marga (path of immediate release) as Pratipaksa-marga (path of counteraction). Other levels are called distant counteraction. Only Bhavagra (the peak of existence) and intermediate Dhyana (meditation) are excluded. This is based on the situation of Saiksha (one who needs to learn). For someone who initially attains the third fruit (Anagamin), the severance of defilements is superior because the defilements to be severed are severed. If the severance is gradual, it is the same starting from the third fruit. However, because the path that can counteract is superior, the title of Asekha is obtained. If someone abruptly severs the nine grades of defilements in the three realms, until the Anantarya-marga of Asekha is obtained, it is all being counteracted, so the severance is superior. Only Asekha can be superior because of the path that can counteract. Regarding entering Darshana-marga (path of seeing the truth), this is based on the method of the four Catuh-dhyana (four meditations) as a transcendent person, and in Anagamin (near attainment meditation) as the method of a Srotapanna (stream-enterer). In reality, Agamya-dhyana (future meditation) can also transcend the fruit, obtaining the seven Saptakrtya (seven intentions). Relying on future meditation, one can obtain the Anagamin fruit. The seventh ultimate intention of practice certainly enters the fundamental meditation. Now we are discussing based on the completion of the fruit. This transcendence is like a person of sequential fruits, in Arupa-dhatu (formless realm) one can sever the seeds of violating precepts in Kama-dhatu (desire realm). The Dharma master says that it is incorrect to rely on the six Sad-bhumi (six grounds) and take intermediate meditation in Darshana-marga. According to the arising of the six Sad-abhisamaya (six realizations) and the three Tri-asraya (three supports) and five Panca-asraya (five supports), intermediate meditation is excluded. Although the texts in other places say there is Anasrava (non-outflow), because the place where Brahma (Brahma) resides is mostly scattered, how can it be like Bhavagra, which although said to have Anasrava, cannot sever defilements? As widely analyzed in other places. However, this Dhyana-marga (path of meditation) is Sadharana-sila (common precepts). The Dharma master says that in Darshana-marga, it is established above Sahaja-citta (co-arisen thought). Because it is called Yathā-citta-vartin-rūpa (form that changes according to the mind). Question: Why is the path common Avijnapti-rupa (non-revealing form)? Just like Samyag-vac (right speech) and Samyak-karmanta (right action) uttering words, how can it become Vijnapti-rupa (revealing form)? Also, according to Pratimoksha-sila (Pratimoksha precepts), it is established on Cetanabija (seed of thought), then it should be the same here. Just like the Pratimoksha precepts, from the time of receiving the precepts, it increases moment by moment. After encountering conditions and abandoning it, the old seeds will not perish, unlike Hinayana (small vehicle) where severance is called abandonment. It is just that the new seven Sapta-anga (seven limbs) do not arise in the present moment, which is called abandoning the precepts. The path common precepts and meditation common precepts are also like this. When there is mind, it increases moment by moment, and the seven limbs double. If there is no mind, those of the same kind, the seeds continue to arise, and there is no meaning of new addition, so it is called abandonment. It is not like the Pratimoksha precepts, once received, it can increase whether there is mind or not, so it is called changing according to the mind.
問如何以現行思。為定戒體。有人云。此種上立。應重於前加行道中思種上建立。如發別解脫戒思。取前加行思業故。加行道中。此未成釋。如定道前加行道。皆非是定道戒。是散心。或他地界系。如何隨加行以判戒體。但應隨定道俱思而立。近事名離惡行。惡行謂前三支及意。其中乃有離飲諸酒。隨是欲行。今據多分為論 近住二因者。謂日夜持離欲惡二行。與盡形持為因。根性劣故。因近果住故名近住 非梵行。若在家制邪不制正。正名欲行。若出家並不許。名離惡行。離惡行者是性罪故。與前三同俱是性罪。離惡行者。從貪所生。制不許故。如后四罪俱制貪故。苾芻四支芻不謂執受學處。即初說四重四依相等。如顯揚第七卷成就尸羅。第二善能防護別解脫律儀。第三軌則所行皆悉圓滿。第四見微細罪生大怖畏。及成就尸羅。謂不毀犯。犯已能出。當顯揚受學彼彼學處故。此第一為第六。第六為第一。即聲聞六處 鄔波言近。迦言事。索即男聲。斯即女聲。于近事上加以索斯。斯女聲故。男女別也 言母色者。正翻應雲母村。家女人同母。故喚女人為母。同村邑類。
論云云何非律不律謂除如先所說律不律所有善不善等身語意業是者。準前律儀有一不持得。此據上品。發無無作。若中下雖今不行十惡業道。
乃至善業道中下品為之發者。無表皆是此體性。又一人若律儀誓一分持一。是余不持者。是處中。若誓作一分惡業者。不名不律儀。但是處中。今唯律儀不律儀依一分。亦是但以誓期善。離上品故。即是不律儀攝。于中亦有三品。
論云全分半擇一分半擇損害半擇。如對法第八。有五種。謂生便半月嫉妒灌灑除去。此中唯無灌灑。以此中開嫉妒為二。謂逼己見他故。彼令一合灌灑。是嫉妒類。得他精血方起勢故。扇搋迦此云無根勢用。半擇迦此云樂欲。樂他於己為過故。如生便名全分者。無根。樂他於己為過故。名半擇迦。以無根勢用故。名扇搋迦。即一生不起男勢故。第二樂於己為過。名半擇迦。有持執非扇搋體有根執。根勢時起故。除去之中有二人。此人不同生便。必無男根除去。曾有男根。雖除去無根。性仍未斷。若不樂他為過故。非半擇迦。無根勢故名扇搋迦。若樂已為過名半擇。無根故。亦扇搋別異住者。前意樂損故明住。今自法損故。異住雖后先意。不損后時別性故。
論云他所得者。謂小時父母失等。與他得收養。雖非父母。亦是他得。此等戒有是遮難。受戒不得戒有。但得罪非不得戒 守園者。謂守寺門人 比丘五緣舍戒中。法師云。準菩薩地犯罪舍。要上品心犯方失。此亦如是。此不
【現代漢語翻譯】 現代漢語譯本：乃至對於善業道中的下品善業發起誓願，其無表色都是這種體性。又如果一個人受持律儀，只誓願受持一部分，而對於其餘部分不持守，這屬於處中。如果誓願作一部分惡業，則不稱為不律儀，只是處中。現在只有律儀和不律儀是依據一部分而定。也只是因為誓願行善，遠離了上品善業，所以屬於不律儀的範疇。其中也有三品。
《論》中說有全分半擇、一分半擇、損害半擇。如《對法》第八卷所說，有五種半擇迦（Pandaka，指性功能不全者）：即生便半擇迦（Born eunuch）、半月半擇迦（Half-month eunuch）、嫉妒半擇迦（Jealous eunuch）、灌灑半擇迦（Irrigating eunuch）、除去半擇迦（Castrated eunuch）。這裡面沒有灌灑半擇迦，因為這裡將嫉妒半擇迦分為兩種，即逼迫自己，看到他人得意而嫉妒。他們將一種結合起來稱為灌灑半擇迦，屬於嫉妒類。得到他人的精血才能勃起。扇搋迦（Shanaca，無勢之人），這裡稱為無根勢用。半擇迦（Pandaka），這裡稱為樂欲，喜歡他人對自己做過分的事情。如生便半擇迦稱為全分，無根。喜歡他人對自己做過分的事情，稱為半擇迦。因為沒有根的勢用，稱為扇搋迦，即一生都不會生起男性的效能力。第二種是喜歡他人對自己做過分的事情，稱為半擇迦。有持執，不是扇搋迦的體性，有根執，根的效能力有時會生起。除去半擇迦中有兩種人。這種人和生便半擇迦不同，必定沒有男根，除去半擇迦曾經有男根，雖然被除去沒有根，但性情仍然沒有斷絕。如果不喜歡他人對自己做過分的事情，就不是半擇迦。沒有根的效能力，稱為扇搋迦。如果喜歡自己做過分的事情，稱為半擇迦。因為沒有根，也是扇搋迦。別異住者，之前是意樂上的損害，所以說明安住。現在是自己法上的損害，所以是別異住。即使前後意樂沒有損害，後來的時間也有別異的性質。
《論》中說他人所得，是指小時候父母丟失等，被他人得到收養。即使不是父母，也是他人所得。這些人受戒有遮難。受戒不得戒，但會得到罪過，並非不能得戒。守園者，是指守護寺廟門的人。比丘（Bhikkhu，佛教出家男眾）五種因緣舍戒中，法師說，按照《菩薩地》所說，犯戒舍戒，要上品心犯戒才會失去戒體。這裡也是如此。這裡不...
【English Translation】 English version: Even if one initiates a vow based on the lower grade of virtuous actions within the path of good karma, the non-revealing form (Avijñapti-rūpa) is of this nature. Furthermore, if a person upholds the precepts (Śīla), vowing to observe only a portion of them, while not observing the rest, this is considered 'neutral'. If one vows to commit a portion of evil deeds, it is not called 'non-precepts' (Aśīla), but merely 'neutral'. Currently, only precepts and non-precepts are determined based on a portion. It is also because one vows to perform good deeds, distancing oneself from the superior grade of good karma, that it falls under the category of non-precepts. Within this, there are also three grades.
The Treatise states that there are complete eunuchs (Pūrṇa-paṇḍaka), partial eunuchs (Ardha-paṇḍaka), and damaged eunuchs (Upaghāta-paṇḍaka). As mentioned in the eighth volume of the Abhidharmakośa, there are five types of eunuchs (Pandaka): the born eunuch (Janma-paṇḍaka), the half-month eunuch (Pakṣa-paṇḍaka), the jealous eunuch (Irṣyā-paṇḍaka), the irrigating eunuch (Secaka-paṇḍaka), and the castrated eunuch (Ubhaya-liṅga-paṇḍaka). Among these, there is no irrigating eunuch, because here, the jealous eunuch is divided into two types: those who oppress themselves and those who are jealous when they see others succeed. They combine one type and call it the irrigating eunuch, which belongs to the category of jealousy. They can only become erect by obtaining the semen and blood of others. Shanaca (Shanaca, impotent person), here called 'rootless potential'. Pandaka (Pandaka), here called 'desire', likes others to do excessive things to oneself. For example, the born eunuch is called complete, rootless. Liking others to do excessive things to oneself is called Pandaka. Because there is no potential of the root, it is called Shanaca, which means that male sexual ability will not arise in one's lifetime. The second type is liking others to do excessive things to oneself, called Pandaka. There is holding and grasping, which is not the nature of Shanaca, there is root holding, and the sexual ability of the root sometimes arises. Among the castrated eunuchs, there are two types of people. This type of person is different from the born eunuch, who definitely has no male organ. The castrated eunuch once had a male organ, and although it was removed and there is no root, the nature is still not severed. If one does not like others to do excessive things to oneself, then one is not a Pandaka. Without the potential of the root, it is called Shanaca. If one likes to do excessive things to oneself, it is called Pandaka. Because there is no root, it is also Shanaca. Those who live separately, previously it was damage in intention, so it was explained as dwelling. Now it is damage in one's own Dharma, so it is separate dwelling. Even if the intention is not damaged before and after, the later time also has a separate nature.
The Treatise states that 'obtained by others' refers to cases such as when parents lose their children at a young age, and they are obtained and raised by others. Even if they are not parents, they are still 'obtained by others'. These people have obstacles to receiving precepts. Receiving precepts does not result in precepts, but one will receive demerit, it is not that one cannot obtain precepts. The garden keeper refers to the person who guards the gate of the temple. Among the five conditions for a Bhikkhu (Bhikkhu, Buddhist monk) to renounce the precepts, the Dharma master said that according to the Bodhisattvabhumi, to renounce the precepts by violating them, one must violate them with a superior mind to lose the precepts. It is the same here. Here, it does not...
成釋。如菩薩上品心無慚愧故。此聲聞戒中。但犯即失。不論上中下心。皆越教故。皆犯性罪故。若五戒無犯重。以不名非梵行故。悔亦還凈。二形生仍成近事性故。近住戒無斷善。日夜俱故。不獲斷善。要先加行方能故。亦無犯重。非畢竟離。非梵行故。此中唯日出舍。法師云。準上百行中。有一日乃至一年。故知近住戒亦得多時。期心廣故。若爾如比丘戒。期心至多生。豈即相續期限。勢分不至多故。若經一日等。但是處中善律儀。非是律儀。百行之中何妨。攝處中善。又五戒誓。唯一日豈成律儀戒。但是處中故。
無想定。如對法第二。此中無退文。后色界起決定生報。曾得未曾得。如對法抄。此得定人根性非唯上品。以有三品等故。故前卷隨轉中。唯言此北州。不言無想。以中夭故。此地有九品。如滅定。此定得離九品受報。要唯依九品並盡生。無想天中故 問心種防於心。定體非色。心色種防於色。戒體非心色。答曰色種防於色。種體是色。即非非色。心種防於心。種體非心。即名非心色 問曰以色防於色。色種還名色。以心防於心。心種即非非心色。答曰色種所防色種體即色收。若爾心種所防心。心種應心攝。答色種防非善色起。依種立戒。即是色厭心種子。亦防心。無別心起故。是非心色 問色
【現代漢語翻譯】 現代漢語譯本： 關於成就（成釋）：如同菩薩的上品心沒有慚愧的緣故，這聲聞戒中，只要違犯就喪失，不論是上、中、下哪種心，都是違越教法的緣故，都是觸犯了性罪的緣故。如果五戒沒有犯重罪的情況，因為不被稱為非梵行（不凈行）的緣故，即使懺悔也能恢復清凈。二形人（具有兩性特徵的人）出生仍然可以成就近事（優婆塞、優婆夷）的身份。近住戒沒有斷善根的情況，因為日夜都在持守的緣故，不會獲得斷善根的結果，需要先有加行（努力修行）才能做到。也沒有犯重罪的情況，因為不是究竟的離欲，不是梵行的緣故。這裡只有在日出時舍戒。法師說，根據上面的百行中，有一天乃至一年的情況，可知近住戒也可以有多段時間。因為發願的心廣大。如果這樣，如同比丘戒，發願的心即使到多生，難道就是相續的期限嗎？勢分（力量的限度）不會到那麼多。如果經過一天等，只是處中的善律儀，不是律儀。百行之中不妨攝入處中的善。又五戒的誓言，只有一天，怎麼能成為律儀戒呢？只是處中的緣故。
無想定：如同《對法》第二卷所說，這裡沒有退失的說法。後來（此處原文有誤，應為「起」）決定生報。曾經得到或未曾得到，如同《對法抄》所說。得到此定的人根性並非只有上品，因為有三品等情況。所以前卷隨轉中，只說此北州（指北俱盧洲），不說無想，因為中夭（中途夭折）的緣故。此地有九品，如同滅盡定。此定能脫離九品受報，要唯一依靠九品並盡生，在無想天中。問：心種（心的種子）防禦心，定體不是色（物質）。心色種（心和色的種子）防禦色，戒體不是心色。答：色種防禦色，種體是色，就不是非色（不是非物質）。心種防禦心，種體不是心，就名為非心色。問：以色防禦（此處原文有誤，應為「色」），種還名為色。以心防禦心，心種就不是非非心色。答：色種所防禦的色，色種的體性就是色所包含的。如果這樣，心種所防禦的心，心種應該被心所包含。答：色種防禦非善色生起，依據種子建立戒，就是厭惡心的種子，也能防禦心，沒有別的心生起，所以是非心色。問：色
【English Translation】 English version: On Accomplishment (Cheng Shi): Just as a Bodhisattva's superior mind has no shame, in this Śrāvakayana (聲聞戒) precepts, any violation results in loss, regardless of whether it is a superior, intermediate, or inferior mind, because it violates the teachings and the inherent nature of the offense. If the Five Precepts (五戒) do not involve a grave offense, it is because they are not considered non-brahmacharya (非梵行) (impure conduct), so even repentance can restore purity. A hermaphrodite (二形人) can still attain the status of a layperson (近事, Upāsaka/Upāsikā) at birth. The Upavāsa (近住戒) precepts do not involve severing roots of goodness because they are observed day and night, so one does not incur the result of severing roots of goodness; one must first engage in preparatory practices (加行) to achieve this. There is also no grave offense because it is not ultimate detachment, not brahmacharya. Here, one relinquishes the precepts only at sunrise. The Dharma master says that according to the above hundred practices, there are instances of one day to one year, so it is known that the Upavāsa precepts can also last for a longer period because the aspiration is vast. If so, like the Bhikṣu (比丘) precepts, even if the aspiration extends to many lives, is that the continuous limit? The potential (勢分) does not extend that far. If it passes one day, etc., it is only an intermediate good discipline, not a precept. What harm is there in including intermediate good among the hundred practices? Furthermore, the vow of the Five Precepts, being only for one day, how can it become a precept of discipline? It is only intermediate.
Non-perception Samādhi (無想定): As stated in the second volume of the Abhidharmakośa (對法), there is no mention of regression here. Later, ** (the original text is incorrect here, it should be "arise") a definite result is born. Whether previously attained or not, as stated in the Abhidharmakośa Commentary (對法抄). The disposition of those who attain this samādhi is not only superior because there are three grades, etc. Therefore, in the previous volume's commentary, it only mentions this Northern Continent (北俱盧洲), not non-perception, because of premature death (中夭). This realm has nine grades, like the Cessation Samādhi (滅盡定). This samādhi can escape the retribution of the nine grades; one must solely rely on the nine grades and be born completely in the Heaven of Non-perception (無想天). Question: The seed of mind (心種) defends against mind, the substance of samādhi is not matter (色). The seed of mind and matter (心色種) defends against matter, the substance of precepts is not mind and matter. Answer: The seed of matter defends against matter, the substance of the seed is matter, so it is not non-matter. The seed of mind defends against mind, the substance of the seed is not mind, so it is called non-mind-matter. Question: If matter defends against * (the original text is incorrect here, it should be "matter"), the * seed is still called matter. If mind defends against mind, the seed of mind is not non-non-mind-matter. Answer: The matter that the seed of matter defends against, the nature of the seed of matter is included in matter. If so, the mind that the seed of mind defends against, the seed of mind should be included in mind. Answer: The seed of matter defends against the arising of non-wholesome matter. Establishing precepts based on the seed is the seed of aversion to mind, which can also defend against mind, as no other mind arises, so it is non-mind-matter. Question: Matter
種說防非色種。名為善色起。心種防心慮慮種。復續說心生。答心體本緣慮慮種。無緣故非心思。從所防說為色。思種有防故色攝。
論云複次若由此因此執所有生得心心法滅是名無想者。法師云。初生有心。此心通善無記性。任運起故。名為生得。此滅已於阿賴耶識上。建立無想異熟。雋師云。初生有報意識。此識滅故名生得心心法滅。太師云。其無想天受生。及舍壽時。並無意識。言生得心心法滅者。即中有末。染污心任運起故。名為生得。此心心法滅已復受生有。名生得心心法滅。建立無想。然無想是別報。于第八識上。有防心不起功能。是別報體。即無想定思。思體感總報。于上有防心功能感別報 問曰第八現行心心法。如何名厭心功能。名無想別報。又定位心心所不行上建立。何故即一思。亦通感總別報耶。又無心業。如何感有心第八識報。今解不然。若定前思為總報業。感第八總報。若厭心種子功能。是別報業。感第六意識生得心心法滅。及色蘊等別報。若前加行不厭心時。生得報異熟舍受可生。由前加行厭心故。今生得報心不生。於此種子防心不起功能。建立無想。即別報業感別報法體。不離有心無心二說。如對法抄引文證等。此中不言一期有心。故知設余處言有心。此隨順理門。又離增上慢苾
【現代漢語翻譯】 現代漢語譯本： 『種說防非色種』（防止錯誤觀念的色法種子）。名為『善色起』（善色生起）。『心種防心慮慮種』（心識的種子防止內心的思慮，思慮的種子）。『復續說心生』（再次持續地說心識的生起）。回答：『心體本緣慮慮種』（心識的本體本來就是思慮的種子）。『無緣故非心思』（沒有因緣的緣故，不是心識的思）。『從所防說為色』（從所防止的對象來說，是色法）。『思種有防故色攝』（思的種子因為有防止的作用，所以被色法所攝）。
論中說：『複次，若由此因此執所有生得心心法滅是名無想者』（再次，如果因為這個原因，執著所有生來就有的心和心法滅盡，這叫做無想）。法師說：『初生有心』（最初生的時候有心識）。『此心通善無記性』（這個心識通於善性和無記性）。『任運起故』（任運而生起）。『名為生得』（叫做生得）。『此滅已於阿賴耶識上』（這個心識滅盡之後，在阿賴耶識上）。『建立無想異熟』（建立無想的異熟果）。雋師說：『初生有報意識』（最初生的時候有果報的意識）。『此識滅故名生得心心法滅』（這個意識滅盡的緣故，叫做生得的心和心法滅盡）。太師說：『其無想天受生』（那些在無想天中受生）。『及舍壽時』（以及捨棄壽命的時候）。『並無意識』（都沒有意識）。『言生得心心法滅者』（所說的生得的心和心法滅盡）。『即中有末』（就是在中有的末期）。『染污心任運起故』（染污的心任運生起的緣故）。『名為生得』（叫做生得）。『此心心法滅已復受生有』（這個心和心法滅盡之後，再次受生）。『名生得心心法滅』（叫做生得的心和心法滅盡）。『建立無想』（建立無想）。『然無想是別報』（然而無想是別報）。『于第八識上』（在第八識上）。『有防心不起功能』（有防止心識不生起的功能）。『是別報體』（是別報的本體）。『即無想定思』（就是無想定的思）。『思體感總報』（思的本體感得總報）。『于上有防心功能感別報』（在這個基礎上，有防止心識的功能，感得別報）。
問：『第八現行心心法』（第八識現行的心和心法）。『如何名厭心功能』（如何叫做厭惡心識的功能）。『名無想別報』（叫做無想的別報）。『又定位心心所不行上建立』（又在禪定中心和心所不行之上建立）。『何故即一思』（為什麼就是同一個思）。『亦通感總別報耶』（也能夠感得總報和別報呢）。『又無心業』（又沒有心識的業）。『如何感有心第八識報』（如何感得有心識的第八識的果報）。現在解釋不是這樣。如果定前的思是總報的業，感得第八識的總報。如果厭惡心識的種子功能，是別報的業，感得第六意識生得的心和心法滅盡，以及色蘊等別報。如果之前的加行不厭惡心識的時候，生得的果報異熟舍受可以生起。由於之前的加行厭惡心識的緣故，現在生得的果報心識不生起。在這個種子防止心識不生起的功能上，建立無想。就是別報的業感得別報的法體。不離開有心和無心兩種說法。如同對法抄引用的文證等。這裡沒有說一期有心，所以知道即使其他地方說有心，這也是隨順理的說法。又遠離增上慢的苾芻。
【English Translation】 English version: 'Seed-speaking, preventing non-form seeds' (seeds of form that prevent erroneous conceptions). Named 'Good-form arising' (the arising of good form). 'Mind-seed preventing mind-thoughts, thought-seeds' (seeds of consciousness preventing internal thoughts, seeds of thoughts). 'Again, continuously speaking of mind-birth' (again, continuously speaking of the arising of consciousness). Answer: 'Mind-essence originally from thought-seeds' (the essence of consciousness is originally from seeds of thought). 'Without conditions, therefore not mind-thinking' (without conditions, therefore not the thinking of consciousness). 'From what is prevented, speaking of form' (from the object that is prevented, it is spoken of as form). 'Thought-seed has prevention, therefore form-included' (the seed of thought has prevention, therefore it is included in form).
The treatise says: 'Furthermore, if by this cause, clinging to all innate mind and mental factors ceasing is called non-perception' (furthermore, if because of this reason, clinging to all mind and mental factors that are innate ceasing, this is called non-perception). The Dharma master says: 'Initially born, there is mind' (initially born, there is consciousness). 'This mind is common to wholesome and neutral nature' (this consciousness is common to wholesome and neutral nature). 'Arising spontaneously, therefore' (arising spontaneously, therefore). 'Called innate' (called innate). 'This ceasing, on the Alaya consciousness' (this consciousness ceasing, on the Alaya consciousness). 'Establishing non-perception fruition' (establishing the fruition of non-perception). Master Juan says: 'Initially born, there is resultant consciousness' (initially born, there is resultant consciousness). 'This consciousness ceasing, therefore called innate mind and mental factors ceasing' (this consciousness ceasing, therefore called the ceasing of innate mind and mental factors). Grand Master says: 'Those in the Heaven of Non-Perception taking birth' (those taking birth in the Heaven of Non-Perception). 'And at the time of abandoning life' (and at the time of abandoning life). 'All have no consciousness' (all have no consciousness). 'Speaking of innate mind and mental factors ceasing' (speaking of the ceasing of innate mind and mental factors). 'Is the end of the intermediate existence' (is the end of the intermediate existence). 'Defiled mind arising spontaneously, therefore' (defiled mind arising spontaneously, therefore). 'Called innate' (called innate). 'This mind and mental factors ceasing, again taking birth' (this mind and mental factors ceasing, again taking birth). 'Called innate mind and mental factors ceasing' (called the ceasing of innate mind and mental factors). 'Establishing non-perception' (establishing non-perception). 'However, non-perception is a separate retribution' (however, non-perception is a separate retribution). 'On the eighth consciousness' (on the eighth consciousness). 'There is the function of preventing mind from arising' (there is the function of preventing consciousness from arising). 'Is the essence of separate retribution' (is the essence of separate retribution). 'Is the thought of the Non-Perception Samadhi' (is the thought of the Non-Perception Samadhi). 'The essence of thought causes general retribution' (the essence of thought causes general retribution). 'On this basis, the function of preventing mind causes separate retribution' (on this basis, the function of preventing consciousness causes separate retribution).
Question: 'The eighth manifest mind and mental factors' (the manifest mind and mental factors of the eighth consciousness). 'How is it called the function of disliking mind' (how is it called the function of disliking consciousness). 'Called separate retribution of non-perception' (called the separate retribution of non-perception). 'Also, established on the cessation of mind and mental factors in Samadhi' (also, established on the cessation of mind and mental factors in Samadhi). 'Why is it that the same thought' (why is it that the same thought). 'Can also cause both general and separate retribution' (can also cause both general and separate retribution). 'Also, karma without mind' (also, karma without consciousness). 'How does it cause the retribution of the eighth consciousness with mind' (how does it cause the retribution of the eighth consciousness with mind). Now the explanation is not like this. If the thought before Samadhi is the karma of general retribution, it causes the general retribution of the eighth consciousness. If the seed function of disliking consciousness is the karma of separate retribution, it causes the ceasing of the innate mind and mental factors of the sixth consciousness, and the separate retribution such as the aggregates of form. If the previous practice does not dislike consciousness, the innate resultant feeling of indifference can arise. Because the previous practice dislikes consciousness, now the innate resultant consciousness does not arise. On this seed, the function of preventing consciousness from arising establishes non-perception. That is, the karma of separate retribution causes the essence of separate retribution. It does not depart from the two explanations of having mind and not having mind. Like the textual evidence cited in the Abhidharma compilation, etc. Here it does not say a lifetime of having mind, so it is known that even if other places say having mind, this is following the principle. Also, far from the Bhikshu of increased arrogance.
芻等可知。此中生二蘊。為一業感別業感。答若總報同一業。若別報別業感故。中有有心。生有無心。何爽。亦當前思感。或思體感中。有別報思上功能厭心者。感生有滅盡定。是無漏不感報。然有未離第四禪。貪人等得。今此據斷惑者。不論伏惑者。然舊論說。有十三種人得。謂具縛。及八解脫道。阿羅漢。獨覺。如來。今大乘入地菩薩亦得。雖第四伏惑人得。何妨仍是具縛攝。如對法抄 無想定。非學無學所入。以無慧現行故。太師云。得無想報時無慧現行。景師云。入無想定時。方便無無漏心。故名無慧現行。
寂靜住及生者。謂滅定。為住無色四處為生。
虛空無為。法師云。于光明色上建立。如對法第二顯揚第一說。云虛空無為者。由心所緣境相。相似故立為常。非緣彼心。緣彼境界。有時變易故 非擇滅亦爾。如對法抄。
言無形二形等生者。此等取初果七生外餘一切生 若愛若愿者。愛有二種。一發業。二潤生。潤生之愛。聖人由有。今此所無。謂發業者。大師云。愛有二種。一語想分別。二潤生。潤生者。由有語想分別者。即無愿者。即是愛類。愛煩惱攝。準文唯除未無餘。永害無明。種子愿即愛也。或愿者愿生天等。皆生死因故。聖人不起。
不相應。言假想者名也。為
【現代漢語翻譯】 現代漢語譯本： 即使是像芻草一樣低賤的東西也能知道這些道理。在這其中產生二蘊（蘊：構成個體存在的要素），分為一業感和別業感。回答：如果總的果報是同一業所感，那麼個別的果報就是由不同的業所感。中有（中有：死亡到投胎之間的過渡期）存在有心識，而生有（生有：生命開始的階段）則可能沒有心識，這有什麼矛盾嗎？也是由之前的思（思：意志）所感，或者由思的本體所感。在中有的別報思上，如果有厭離心的功能，就能感得生有的滅盡定（滅盡定：一種高級禪定狀態）。滅盡定是無漏的，不感果報。然而，有未離開第四禪的貪慾之人等也能獲得。現在這裡是根據斷惑者來說的，不討論伏惑者。然而舊論說，有十三種人可以獲得滅盡定，包括具縛者（具縛者：仍被煩惱束縛的人），以及八解脫道（八解脫道：八種從煩惱中解脫的方法），阿羅漢（阿羅漢：已證得解脫的聖者），獨覺（獨覺：不依賴他人教導而獨自證悟的人），如來（如來：佛的稱號）。現在大乘入地菩薩（入地菩薩：已進入菩薩道的菩薩）也能獲得。即使第四禪伏惑之人能獲得，又有什麼妨礙仍然被歸為具縛者呢？如《對法抄》所說。無想定（無想定：一種認為沒有思想的禪定狀態）不是有學（有學：仍在學習的修行者）和無學（無學：已完成學習的修行者）所能進入的，因為沒有智慧現行。太師說，獲得無想報時沒有智慧現行。景師說，進入無想定時，方便中沒有無漏心，所以稱為沒有智慧現行。
寂靜住和生者，指的是滅盡定。住指的是住在無色界的四處（無色界四處：四種沒有物質存在的禪定境界），生指的是生於無色界。
虛空無為（虛空無為：一種不依賴任何條件而存在的狀態）。法師說，在光明色上建立。如《對法》第二和《顯揚》第一所說，說虛空無為，是因為心所緣的境相相似，所以立為常。不是緣彼心，緣彼境界，有時會變易。非擇滅（非擇滅：通過智慧力量而達到的寂滅狀態）也是如此。如《對法抄》所說。
說到無形二形等生者，這些指的是初果（初果：須陀洹果，小乘四果的第一果）七生之外的其餘一切生。若愛若愿，愛有兩種，一是發業，二是潤生。潤生之愛，聖人仍然有。現在這裡所沒有的，指的是發業之愛。大師說，愛有兩種，一是語想分別，二是潤生。潤生者，由有語想分別者，就是無愿者，就是愛類，屬於愛煩惱所攝。按照文義，唯獨除了未無餘，永遠斷除無明（無明：對事物真相的迷惑）。種子愿就是愛。或者愿是愿生天等，都是生死之因，所以聖人不會生起。
不相應，說到假想者，只是一個名稱而已。
【English Translation】 English version: Even something as lowly as grass can understand these principles. Within this, two skandhas (skandhas: the elements that constitute individual existence) arise, divided into one karma-induced and separate karma-induced. Question: If the overall retribution is induced by the same karma, then the individual retributions are induced by different karmas. The intermediate existence (intermediate existence: the transitional period between death and rebirth) has consciousness, while the existence at birth (existence at birth: the initial stage of life) may not have consciousness. Is there any contradiction? It is also induced by previous thought (thought: volition), or by the essence of thought. In the separate retribution thought of the intermediate existence, if there is a function of aversion, it can induce the cessation attainment (cessation attainment: an advanced state of meditation). Cessation attainment is unconditioned and does not induce retribution. However, there are those who have not left the fourth dhyana (dhyana: meditative state) and are greedy, etc., who can also attain it. Now, this is based on those who have severed delusions, not discussing those who have subdued delusions. However, the old treatises say that there are thirteen types of people who can attain cessation attainment, including those who are still bound (those who are still bound: people still bound by afflictions), as well as the eight paths of liberation (eight paths of liberation: eight methods of liberation from afflictions), Arhats (Arhats: saints who have attained liberation), Pratyekabuddhas (Pratyekabuddhas: those who attain enlightenment independently without relying on the teachings of others), and Tathagatas (Tathagatas: a title of the Buddha). Now, Bodhisattvas (Bodhisattvas: beings on the path to Buddhahood) who have entered the stages can also attain it. Even if those in the fourth dhyana who have subdued delusions can attain it, what prevents them from still being classified as those who are still bound? As stated in the Notes on the Abhidharma. The non-perception attainment (non-perception attainment: a meditative state that believes there is no thought) cannot be entered by those who are still learning (those who are still learning: practitioners who are still learning) and those who have completed learning (those who have completed learning), because there is no wisdom manifesting. The Great Teacher said that when attaining the retribution of non-perception, there is no wisdom manifesting. Master Jing said that when entering the non-perception attainment, there is no unconditioned mind in the means, so it is called no wisdom manifesting.
'Dwelling in tranquility' and 'those who are born' refer to cessation attainment. 'Dwelling' refers to dwelling in the four realms of the formless realm (four realms of the formless realm: four meditative states without material existence), and 'born' refers to being born in the formless realm.
Unconditioned space (unconditioned space: a state that exists independently of any conditions). The Dharma Master said that it is established on the color of light. As stated in the second chapter of the Abhidharma and the first chapter of the Manifestation, saying that unconditioned space is because the object of the mind's perception is similar, so it is established as constant. It is not conditioned by that mind, but conditioned by that realm, which sometimes changes. Cessation through discrimination (cessation through discrimination: a state of cessation achieved through the power of wisdom) is also like this. As stated in the Notes on the Abhidharma.
Speaking of those who are born as formless or two-formed, etc., these refer to all births other than the seven births of the first fruit (first fruit: Srotapanna, the first of the four fruits in Theravada Buddhism). 'If love or desire,' there are two types of love, one that initiates karma and one that nourishes life. Saints still have the love that nourishes life. What is not present here refers to the love that initiates karma. The Great Master said that there are two types of love, one that is verbal thought and discrimination, and one that nourishes life. Those who nourish life, those who have verbal thought and discrimination, are those who have no desire, which is the category of love, belonging to the afflictions of love. According to the text, only except for the un-not-yet-without-remainder, permanently severing ignorance (ignorance: delusion about the true nature of things). The seed desire is love. Or desire is the desire to be born in the heavens, etc., which are all causes of birth and death, so saints do not arise it.
Non-corresponding, speaking of the 'imaginary,' it is just a name.
起言說。如前思慧中雲。為依六事而起言說。即屬至言論等體。非有色等二種但有假名。顯揚第一云。當知復有如是種類。略不建立。即非得等相。中有相無相。皆與對法第一別勘會。是易而不論。如顯揚第十四。
有惟立七善巧。所以行蘊中五種類。
令心造作者。此皆思功能一為境。
隨與者。景師云。謂于和合乖違等境。思隨此境。與識俱轉。備師云。謂思能發心令境隨心轉。為之言作。作境隨與心也。太師云。謂思令心於所緣境。隨與領納和合乖違。今解由思令心於所緣境。隨與與領納。不須言和合等。此第一是總句。若言和合等。與第二等何異。
論云何以故由彼勝定於一切色皆得自在等者。如后卷末。當說此文。
即香味亦變十六種觸。第七增語觸者。謂意識增長語能發語故。名增語觸。太師云。五識等得緣實相。稱自相說名有對觸。意識有分別。緣名以為境。望五識以名為緣故。名增語觸。又名句文是語。此語于境中增故名增語。意緣此增語為境。名增語觸 明觸。謂無漏 無明。謂不善無記 非明非無明。謂有漏善觸 八種觀者。如菩薩地菩提分法品。菩提志行中觀善。知世間八種觀行說。
論云受有幾種者即現在苦諦受集者。現在苦因。即集諦也。受滅者。
【現代漢語翻譯】 現代漢語譯本：
開始討論言說。如前文《思慧》中所說，言說是依賴六種因素而產生的，屬於至言論等的範疇。並非有色等二種實體，而只有假名。《顯揚》第一卷說：『應當知道還有這樣的種類，略而不建立。』即非得等相。中有相無相，都與《對法》第一卷詳細勘校。這些比較容易理解，所以不在此處討論。如《顯揚》第十四卷。
有隻建立七種善巧。所以行蘊中有五種。
令心造作者：這些都是思的功能，以一為境。
隨與者：景師說：『指對於和合、乖違等境，思隨此境，與識一同運轉。』備師說：『指思能發動心，使境隨心而轉，所以說是「作」。作境隨與心。』太師說：『指思令心對於所緣境，隨與領納和合乖違。』現在解釋為由思令心對於所緣境，隨與與領納，不需要說和合等。這第一句是總句，如果說和合等，與第二句等又有什麼區別？
論中說：『什麼緣故呢？由於彼勝定於一切色皆得自在等。』如后卷末，當說此文。
即香味也變作十六種觸。第七增語觸者：指意識增長語，能發出語言，所以名為增語觸。太師說：『五識等能夠緣實相，稱自相說，名為有對觸。意識有分別，緣名為境，相對於五識以名為緣故，名為增語觸。』又名句文是語，此語于境中增加，所以名為增語。意緣此增語為境，名為增語觸。明觸：指無漏。無明：指不善無記。非明非無明：指有漏善觸。八種觀者：如《菩薩地·菩提分法品》中，菩提志行中觀善，知道世間八種觀行說。
論中說：『受有幾種呢？』即現在苦諦受集者，現在苦因，即集諦也。受滅者：
【English Translation】 English version:
Let's begin discussing speech. As stated in the previous 'Si Hui' (Thoughtful Wisdom), speech arises dependent on six factors, belonging to the category of 'supreme words' (zhi yan lun) and so on. It is not of the nature of 'form' (se) etc., but only exists as a nominal designation (jia ming). The first volume of 'Xian Yang' (Manifestation of the Teaching) states: 'It should be known that there are such categories that are briefly not established.' That is, they are not the characteristics of 'attainment' (de) and so on. The 'intermediate' (zhong you) with characteristics (xiang) and without characteristics (wu xiang) should all be carefully compared with the first volume of 'Abhidharma' (dui fa). These are easy to understand and will not be discussed here. As in the fourteenth volume of 'Xian Yang'.
There are only seven skillful means (shan qiao) to be established. Therefore, there are five categories in the 'formation aggregate' (xing yun).
'Causing the mind to create': These are all functions of thought (si), with one object (jing) as their focus.
'Following and giving': Jing Shi said: 'Referring to objects such as harmony and discord, thought follows this object, turning together with consciousness (shi).' Bei Shi said: 'Referring to thought being able to initiate the mind, causing the object to turn following the mind, therefore it is said to be 'creating'. Creating the object follows and gives to the mind.' Tai Shi said: 'Referring to thought causing the mind to, with respect to the object being cognized, follow and give rise to acceptance, harmony, and discord.' Now it is explained as thought causing the mind to, with respect to the object being cognized, follow and give rise to acceptance. There is no need to say harmony etc. This first sentence is a general statement. If one says harmony etc., how is it different from the second sentence etc.?
The treatise says: 'What is the reason? Because of that superior concentration (sheng ding), one obtains mastery over all forms (se) etc.' As in the end of the later volume, this passage will be discussed.
That is, 'flavor' (xiang wei) also transforms into sixteen kinds of 'contact' (chu). The seventh 'augmentative speech contact' (zeng yu chu) refers to consciousness (yi shi) increasing speech, being able to produce language, therefore it is named 'augmentative speech contact'. Tai Shi said: 'The five consciousnesses (wu shi) etc. are able to cognize real characteristics (shi xiang), speaking according to their own characteristics, named 'oppositional contact' (you dui chu). Consciousness has discrimination, taking name as its object, relative to the five consciousnesses, taking name as the condition, therefore it is named 'augmentative speech contact'.' Furthermore, name, sentence, and word are speech. This speech increases within the object, therefore it is named 'augmentative speech'. The mind cognizes this augmentative speech as its object, named 'augmentative speech contact'. 'Clear contact' (ming chu) refers to 'non-outflow' (wu lou). 'Ignorance' (wu ming) refers to 'unwholesome' (bu shan) and 'non-specified' (wu ji). 'Neither clear nor ignorance' refers to 'with outflow' (you lou) and 'wholesome contact' (shan chu). The eight kinds of contemplation (guan) are as described in the 'Bodhisattva Grounds, Section on Factors of Enlightenment' (Pu Sa Di, Pu Ti Fen Fa Pin), where contemplation of goodness in the Bodhi aspiration and practice knows the eight kinds of contemplative practices in the world.
The treatise says: 'How many kinds of feeling (shou) are there?' That is, the feeling of the present 'truth of suffering' (ku di) is the 'accumulation' (ji), the present cause of suffering, which is the 'truth of accumulation' (ji di). The cessation of feeling:
即苦諦滅也。正是滅諦。受集趣行。謂集諦。即未來受因也。受滅趣行者。道諦也。今準下文云。觀彼滅即是滅諦。勘菩薩地不同。亦可釋同彼地。此言滅者。即滅法名滅受愛味者。修道中集諦過患者。即苦諦觀。今準下文云。彼二轉因觀。即次前集諦現法轉因重觀故。言彼二因。復云彼二轉滅因觀。即現過患是道諦。以觀苦為過患。是道諦行故。若不爾即下諸文。彼二轉是愛味過患。二諦下出離中。通攝道滅二諦。如前過患。是道諦即滅因。是為勝。勘菩薩地。出離苦根本。釋粗重可知。
論云想蘊差別中。顛倒差別者。謂諸愚夫無所知曉。乃至是名想倒等者。無明者。如第八云。此倒根本。此中準想是想數。然通若內外道。所起倒通名想倒于中對分心倒見倒。若外道出家。起三見全一見小分。與想俱者。是見倒。亦想倒若在家于境起貪。與想倒俱。亦想倒亦是心倒。然前第一帙第八云。貪通二種。謂不凈凈倒。于苦樂倒。但以外道持邪戒。執邪見以為戒。見取求生天等。此貪勝故。偏名此二。為貪心倒。余計常見等。一切有情共通。義隱所以不說。若準此文。外異生起常我倒。亦是心倒。則心倒通在家出家二眾起。然今此文。在家于欲境起倒想名心倒。貪增勝故。外道名見倒。見用增故。然見倒不可說言在
家眾起故。此與前第八文別。又解在家品如此。文于常我實起心倒。然外道等。亦計常我以計共故。前文唯說樂凈為心倒。在家品起常我見倒。通在家出家品起故。不別說於樂凈。在家人起貪義增。說名心倒。即同此文。在家起心倒。出家起見倒。前解為勝。然據理論之。在家所作可不起見倒。出家不起貪倒邪貪。戒見二取為生天解脫因故。若作此釋。想倒通見修斷。以為心見二倒依故。見倒唯見道。出家外道起故。故若心倒通在家出家品起故。通見修斷。又唯見斷。分別而生故。
瑜伽師地論略纂卷第十三 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十四(論本第五十四五)
基撰
論解識安住中。欲界唯約外塵者。以習氣故於境多貪。又內身雖亦起愛安住。以胎卵等生故。非增上安住。今據增上者。論色界唯說內身。以化生故。不習氣故。無色界唯論安住業所生名。不論定所變色。是此文意。今言執者。謂緣執非執受也。以名非所執受故。雜染中。一受用境界染識。二由生等染識。今解云。初是煩惱。后是生染。又后是業染。業染故未來生等成染。
論解四識住中。建立意者。為破外道故。然所以者何。諸外道皆計四蘊我住其中。今云識住
【現代漢語翻譯】 家眾生起的原因。這與前面的第八個文句有所區別。又解釋在家品是這樣的。文句中對於常、我（Atman，靈魂）、實（Sat，真實）生起顛倒之心。然而外道等，也計較常、我，因為他們共同計較的緣故。前面的文句只說了樂、凈為心倒。在家品生起常、我見倒。通於在家、出家品生起，所以不特別說樂、凈。在家人產生貪愛的意義更加強烈，所以說名為心倒，就等同於此文。在家產生心倒，出家產生見倒。前面的解釋更為殊勝。然而根據理論來說，在家所作可以不產生見倒，出家不產生貪倒邪貪。戒見二取是生天解脫的原因。如果這樣解釋，想倒通於見修斷，因為心見二倒所依的緣故。見倒唯有見道。出家外道生起。所以如果心倒通於在家出家品生起，通於見修斷。又唯有見斷，因為分別而生起的緣故。
《瑜伽師地論略纂》卷第十三 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第十四(論本第五十四五)
基 撰
論中解釋識安住時，欲界只針對外塵的原因是，因為習氣，所以對於境界多貪。而且內身雖然也生起愛而安住，因為胎卵等生，所以不是增上安住。現在根據增上來說，論中只說了內身。因為化生，沒有習氣。沒有**只論安住業所生之名，不論定所變之色。這是此文的意義。現在說執著，是指緣執，不是執受。因為名不是所執受的緣故。雜染中，一是受用境界染識，二是由生等染識。現在解釋說，初是煩惱，后是生染。又后是業染。因為業染，所以未來生等成為染污。
論中解釋四識住時，建立意的原因是，爲了破斥外道。然而原因是什麼呢？諸外道都計較四蘊我住在其中。現在說識住。
【English Translation】 The reason for the arising of the household assembly. This is different from the previous eighth passage. Also, the explanation of the householder section is like this. In the passage, there is a reversal of mind regarding permanence, self (Atman), and reality (Sat). However, externalists also cling to permanence and self because they commonly cling to them. The previous passage only spoke of pleasure and purity as reversals of mind. The householder section gives rise to the reversal of view of permanence and self. It is common to both the householder and renunciate sections, so it does not specifically mention pleasure and purity. The meaning of greed arising in householders is stronger, so it is called a reversal of mind, which is the same as this passage. Householders give rise to reversals of mind, and renunciates give rise to reversals of view. The previous explanation is more excellent. However, according to theory, the actions of householders may not give rise to reversals of view, and renunciates do not give rise to greed or wrong greed. Adherence to precepts and views is the cause of being born in heaven and liberation. If explained in this way, the reversal of thought is common to the abandonment of views and cultivation, because it is the basis of the reversals of mind and views. The reversal of views is only in the path of seeing. Externalists who have left home arise. Therefore, if the reversal of mind is common to both the householder and renunciate sections, it is common to the abandonment of views and cultivation. Also, it is only the abandonment of views, because it arises from discrimination.
Yogācārabhūmi-śāstra-laghu-ṭīkā, Scroll 13 Taishō Tripiṭaka, Volume 43, No. 1829, Yogācārabhūmi-śāstra-laghu-ṭīkā
Yogācārabhūmi-śāstra-laghu-ṭīkā, Scroll 14 (Treatise Volumes 54-55)
Composed by Ji
In the treatise's explanation of the abiding of consciousness, the reason why the desire realm is only directed towards external dust is that, due to habitual tendencies, there is much greed for objects. Moreover, although love also arises and abides in the inner body, it is not an increasing abiding because of birth from wombs and eggs. Now, according to the increasing aspect, the treatise only speaks of the inner body. Because of apparitional birth, there are no habitual tendencies. Without ** it only discusses the name of that which is born from the abiding karma, and does not discuss the form transformed by samadhi. This is the meaning of this passage. Now, when we say 'grasping,' it refers to grasping through conditions, not appropriation. Because name is not what is appropriated. Among defilements, one is the defilement of consciousness through enjoying objects, and the other is the defilement of consciousness through birth, etc. Now, the explanation says that the former is affliction, and the latter is the defilement of birth. Also, the latter is the defilement of karma. Because of the defilement of karma, future births, etc., become defiled.
In the treatise's explanation of the four abidings of consciousness, the reason for establishing the meaning is to refute externalists. But what is the reason? All externalists consider the four aggregates to be the self abiding within them. Now it says 'abiding of consciousness.'
其中。非我住也。體性者即四蘊為體。問曰何以不取識蘊為體。義曰以如下文。無獨緣識而起貪著。如色受等。故不說識而為識住。不如餘四蘊皆增上故。緣得別起貪等。又佛說心性本性清。不如貪等蓋性非凈故 非識住下。此第一解六釋中帶數釋。或從數就義為名等 問曰此識住為是內有情。應亦通無情。義曰亦通無情。所以者何。如小論中。以五義為識住。謂依行緣相應分。義立識住。今此不然。識所緣住名為識住。如次下論。又小論云。有說非眾多故。為識住者不然。以行緣相應分。義立識住。此應剝字。應言唯眾生故者不然。是五義中。未必皆須具五義。五義中具一義即得。此大小文異。不可為證。如俱舍論世間品。有情世間中。明四識住。諸法師多以唯眾生數立者不然。誰言如此。豈此中明即是唯有情耶。故知約所緣立識住。通有情非情 問曰無漏識蘊立識住不。義曰不然。如下文無漏識。非以能益識。而起貪嗔者。是識住。今此無漏。破裂生死。識所安不為識住。通在三界。如下文。以能起貪故。
論云如經言有四依取以為所緣令識安住等者。如顯揚十八云。隨色而住者。謂執受所依故。緣色而住者。謂取境界故。依色而住者。謂由粗重故。即當此依取。謂住有四。謂色至行四。是識果識之境故依
【現代漢語翻譯】 現代漢語譯本： 『其中。非我住也。體性者即四蘊為體。』意思是說，識不住於四蘊之中。四蘊（色、受、想、行）是識所依止的體性。有人問：『為什麼不取識蘊為體性呢？』 回答是：『因為下文會講到，沒有單獨的緣識而生起貪著的，就像色、受等一樣。』所以不說識是識的住所，不如其餘四蘊，都是增上的因緣，能夠特別生起貪等煩惱。而且佛說心性本性清凈，不像貪等煩惱的性質是不清凈的。『非識住下』，這是第一種解釋，在六種解釋中屬於帶數釋，或者從數字就義來命名等。 有人問：『這個識住，是隻存在於有情眾生中，還是也通於無情之物呢？』 回答是：『也通於無情之物。』 理由是什麼呢？ 就像《小論》中，以五種意義來定義識住，即依、行、緣、相應、分，以此來建立識住。但現在這裡不是這樣，識所緣的住所才名為識住，如下面的論述。而且《小論》說：『有人說因為不是眾多，所以作為識住是不對的。因為依、行、緣、相應、分，以此來建立識住。』 這裡應該把『剝』字改為『唯』字，應該說『唯眾生故』是不對的。因為這五種意義中，未必都需要具備五種意義，五種意義中具備一種意義就可以了。』 這大小乘的經文不同，不能作為證據。 就像《俱舍論·世間品》中，在有情世間中，闡明了四識住。 諸位法師大多認為只有眾生才能成立識住，這種說法是不對的。 誰這樣說過呢？ 難道這裡闡明的就是隻有有情嗎？ 所以可知，是根據所緣來建立識住，通於有情和無情。 有人問：『無漏的識蘊能成立識住嗎？』 回答是：『不能。』 如下文所說，無漏的識，不是以能利益識，而生起貪嗔的。 才是識住。 現在這個無漏識，能破裂生死，識所安住的地方不能作為識住。 通在三界中。 如下文所說，因為能生起貪愛。 論中說：『如經中所說，有四種依取，作為所緣，令識安住等。』 就像《顯揚十八》中說：『隨色而住，是說執受所依的緣故；緣色而住，是說取境界的緣故；依色而住，是說由於粗重的緣故。』 這就是所說的依取，即住有四種，即色至行四種。 是識的果識的境界，所以是所依。
【English Translation】 English version: 'Among them. It is not my dwelling. The nature is the four aggregates as the body.' This means that consciousness does not dwell in the four aggregates. The four aggregates (form, feeling, perception, volition) are the nature upon which consciousness relies. Someone asks: 'Why not take the aggregate of consciousness as the nature?' The answer is: 'Because it will be mentioned later that there is no attachment arising solely from the object of consciousness, just like form, feeling, etc.' Therefore, consciousness is not said to be the dwelling place of consciousness, unlike the other four aggregates, which are all increasing conditions that can especially give rise to afflictions such as greed. Moreover, the Buddha said that the nature of the mind is originally pure, unlike the nature of afflictions such as greed, which is impure. 'Below, not dwelling in consciousness,' this is the first explanation, which belongs to the numerical explanation among the six explanations, or naming from the meaning of numbers, etc. Someone asks: 'Does this dwelling of consciousness only exist in sentient beings, or does it also apply to inanimate objects?' The answer is: 'It also applies to inanimate objects.' What is the reason? Just like in the Smaller Treatise, the dwelling of consciousness is defined by five meanings, namely reliance, activity, object, correspondence, and division, to establish the dwelling of consciousness. But this is not the case here. The object that consciousness relies on is called the dwelling of consciousness, as discussed in the following treatise. Moreover, the Smaller Treatise says: 'Some say that it is incorrect to consider it as the dwelling of consciousness because it is not numerous. Because reliance, activity, object, correspondence, and division are used to establish the dwelling of consciousness.' Here, the word 'peel' should be changed to 'only', and it should be said that 'only because of sentient beings' is incorrect. Because among these five meanings, it is not necessary to have all five meanings; having one meaning among the five is sufficient.' The scriptures of the Greater and Lesser Vehicles are different and cannot be used as evidence. Just like in the Abhidharmakośabhāṣya, Lokasaṃgraha, the four dwellings of consciousness are explained in the world of sentient beings. Most Dharma masters believe that only sentient beings can establish the dwelling of consciousness, which is incorrect. Who said that? Does this explanation here only refer to sentient beings? Therefore, it can be known that the dwelling of consciousness is established based on the object, applying to both sentient and inanimate beings. Someone asks: 'Can the undefiled aggregate of consciousness establish the dwelling of consciousness?' The answer is: 'No.' As mentioned below, the undefiled consciousness does not give rise to greed and anger by benefiting consciousness. That is the dwelling of consciousness. Now, this undefiled consciousness can break through birth and death, and the place where consciousness dwells cannot be regarded as the dwelling of consciousness. It applies to the three realms. As mentioned below, because it can give rise to craving. The treatise says: 'As it is said in the scriptures, there are four kinds of reliance taken as objects, causing consciousness to dwell, etc.' Just like it is said in Yogācārabhūmi-śāstra 18: 'Dwelling in form means relying on what is grasped; dwelling on form means taking the object; dwelling by form means due to coarseness.' This is what is meant by reliance, that is, there are four kinds of dwelling, namely the four from form to volition. It is the realm of the consciousness that is the result of consciousness, so it is the basis of reliance.
取者。謂依此緣起之取。取體即諸煩惱也。故下文釋識住及因緣住。體即色等四。因緣即所起貪等。若諸煩惱事。若屬彼煩惱諸煩惱事。謂諸惑現行屬彼煩惱。謂彼種子言因緣者。即識住色等之因緣。因緣言所以。何以住色等四中。由此依取為所以故。故名因緣。諸師云。用四依取為所緣藉。故於色等令識安住。乃至廣說。今云四是識果。依之起取者。用此為所緣藉。故於色等令識安住。所緣中含二義。若為所緣藉。義即通內外。若為所緣緣義亦通。義文不必緣藉之緣。即前初解意。若作此解。意但雖明識住。並解因緣竟。上來第一段文。明住及因緣。
論云乃至我終不說此識往于東方乃至四維者。乃至中也。下文解寂止無所住不生無所為知足安住等是。此中乃至也。泰法師云。破外道言也。諸外道計。我死後往于東西等。今此非之。如下論云。是識住因緣二種邊際。謂有色界有來有去。無色界識無來無去。故不說往於四維。故知是二種邊際。以識住不離三界故。說住義窮盡故名邊際。此即第二段。明二種邊際訖。
論云然我唯說于現法中必離欲影寂滅寂靜清涼清凈者。此第三段。明識住因緣二種。解寂止義曰。其弟子修習多修習故。于現法中能斷四身繫。四身繫唯在意地。分別所生故。見道時即斷此四
【現代漢語翻譯】 現代漢語譯本：『取者』，指的是依賴於此緣起的『取』（upadana，執取）。『取』的本體就是各種煩惱。因此，下文解釋『識住』（vijnana-sthiti，意識的住處）以及『因緣住』（因緣和合而住）。『體』就是色（rupa，色蘊）、受（vedana，受蘊）、想（samjna，想蘊）、行（samskara，行蘊）四蘊。『因緣』就是由這些四蘊所引起的貪（raga，貪慾）等煩惱。如果是屬於這些煩惱的事情，或者與這些煩惱相關的各種事情，指的是各種迷惑的現行，屬於這些煩惱的，指的是這些煩惱的種子。所說的『因緣』，就是『識住』中色等四蘊的因緣。『因緣』的意思是『所以』，為什麼會住在色等四蘊之中呢？因為依賴於『取』作為原因。所以稱為『因緣』。有些論師說，用四種『取』作為所緣的憑藉，因此使意識安住在色等四蘊之中，乃至廣說。現在說，這四蘊是意識的果報，依賴它們而生起『取』，用這些作為所緣的憑藉，因此使意識安住在色等四蘊之中。『所緣』中包含兩種含義：如果作為所緣的憑藉，那麼含義就貫通內外；如果作為所緣緣，那麼含義也貫通。義理和文字不必拘泥於憑藉的『緣』，就是前面最初的解釋的意思。如果這樣解釋，那麼意義雖然只是闡明『識住』，但也解釋了『因緣』的含義。以上是第一段文字，闡明『識住』以及『因緣』。 論中說：『乃至我終不說此識往于東方乃至四維者』。『乃至』是省略語，下文解釋寂止（samatha，止息）、無所住（apratisthita，無所依處）、不生（anutpada，不生起）、無所為（akriya，無所作為）、知足（samtusti，知足少欲）、安住（avasthita，安穩住立）等。這裡是『乃至』的用法。泰法師說，這是爲了破斥外道的言論。各種外道認為，人死後會往生到東方等處。現在這裡否定了這種說法。如下面的論述所說：『是識住因緣二種邊際，謂有有來有去，無識無來無去。』所以不說往於四維。因此可知這是兩種邊際。因為『識住』不離三界，所以說『住』的意義窮盡，因此稱為『邊際』。這是第二段，闡明兩種邊際完畢。 論中說：『然我唯說于現法中必離欲影寂滅寂靜清涼清凈者』。這是第三段，闡明『識住』和『因緣』的兩種。解釋寂止的含義說：他的弟子修習，多次修習的緣故，在現世中能夠斷除四種身繫（kaya-bandhana，繫縛身體的煩惱）。四種身繫只存在於意地（mano-bhumi，意識的層面），由分別所產生。在見道（darshana-marga，證悟真理的道路）時就斷除了這四種身繫。
【English Translation】 English version: 『Taking』 refers to the 『taking』 (upadana, clinging) that depends on this dependent origination. The substance of 『taking』 is all the afflictions. Therefore, the following text explains 『consciousness-abiding』 (vijnana-sthiti, the abiding place of consciousness) and 『abiding by conditions』 (abiding through causes and conditions). 『Substance』 refers to the four aggregates: form (rupa), feeling (vedana), perception (samjna), and mental formations (samskara). 『Conditions』 refer to the greed (raga, desire) and other afflictions arising from these four aggregates. If it is a matter belonging to these afflictions, or various matters related to these afflictions, it refers to the present activity of various delusions; belonging to these afflictions refers to the seeds of these afflictions. The 『conditions』 mentioned are the conditions of form, etc., in 『consciousness-abiding』. The meaning of 『conditions』 is 『reason』. Why does consciousness abide in form, etc.? Because it relies on 『taking』 as the reason. Therefore, it is called 『conditions』. Some teachers say that the four 『takings』 are used as the object of reliance, thus causing consciousness to abide in form, etc., and so on. Now it is said that these four are the result of consciousness, and 『taking』 arises depending on them, using these as the object of reliance, thus causing consciousness to abide in form, etc. 『Object』 contains two meanings: if it is used as the object of reliance, then the meaning pervades both internal and external; if it is used as the object-condition, then the meaning also pervades. The meaning and words do not necessarily adhere to the 『condition』 of reliance, which is the meaning of the initial explanation. If explained in this way, then although the meaning only clarifies 『consciousness-abiding』, it also explains the meaning of 『conditions』. The above is the first paragraph, clarifying 『abiding』 and 『conditions』. The treatise says: 『Even I never say that this consciousness goes to the East or the four intermediate directions.』 『Even』 is an ellipsis; the following text explains cessation (samatha, calming), non-abiding (apratisthita, without a place to dwell), non-arising (anutpada, not arising), non-doing (akriya, without action), contentment (samtusti, satisfaction), abiding (avasthita, stable abiding), etc. This is the usage of 『even』. Dharma Master Tai said that this is to refute the arguments of externalists. Various externalists believe that after death, people are reborn in the East, etc. Now this denies this view. As the following discussion says: 『These are the two extremes of consciousness-abiding and conditions, namely, there is **, there is coming and going, there is no ** consciousness, there is no coming and going.』 Therefore, it is not said to go to the four intermediate directions. Therefore, it can be known that these are two extremes. Because 『consciousness-abiding』 does not depart from the three realms, it is said that the meaning of 『abiding』 is exhausted, therefore it is called 『extreme』. This is the second paragraph, clarifying the two extremes. The treatise says: 『But I only say that in the present life, one must be free from the shadow of desire, cessation, tranquility, coolness, and purity.』 This is the third paragraph, clarifying the two aspects of 『consciousness-abiding』 and 『conditions』. Explaining the meaning of cessation, it says: His disciples cultivate, and because of repeated cultivation, they are able to cut off the four bodily bonds (kaya-bandhana, afflictions that bind the body) in the present life. The four bodily bonds only exist in the mind-ground (mano-bhumi, the level of consciousness), produced by discrimination. At the time of the path of seeing (darshana-marga, the path of realizing the truth), these four bodily bonds are cut off.
。欲者希求未來身等是也。影者即受也。是識樹影故。言此受等。必當寂滅不起貪等。如下文。有漏五蘊更不相續。寂靜謂有學無漏。清涼謂無學無漏。清凈謂無餘依界。上來總牒經文。自下次第解釋。論主自判前文為三如次。論文可知。
論云此中若諸煩惱事若屬彼煩惱說名依取者。此中先解因緣。后解住。即出依取體也。事謂現行。屬謂種子。皆是取體。若如雜集。唯取欲貪以為取體。故增上者。謂此中約實義。通一切煩惱。又依者四境有無煩惱應知。此中亦名所緣。所緣性故。有所顯故。現行種子。皆名所緣種子。正為他緣。現行能有所緣故名所緣。所緣性者。正是種子。有所緣者即。是現行諸煩惱等。名為所執事故。貪為根本起諸煩惱。名趣所執事。太師云。由貪等令識趣所緣四境。四境名所執。令業勢以貪為煩惱緣故。令識住四境故。下文於色愛行愛所攝貪纏。能永斷故。離故。由貪慾等四種身繫。為發業緣。名緣所緣事者。業體正是所緣果。所緣之體故。為果之緣故。此四係爲業之緣。能發於業故。名緣所緣事。四身繫如對法。取貪為體。取此文。此中唯取四種。即貪之境也。彼據能緣。此據所緣。唯分別生不通修道。嗔等是不善。不通於上界故。能緣貪通三界。如前說 彼二隨眠所隨逐者。謂貪
【現代漢語翻譯】 現代漢語譯本：『欲』指的是希求未來的身體等等。『影』指的是感受（受）。因為這是識的樹影，所以說這些感受等等，必定會寂滅，不再生起貪婪等等，如下文所說：有漏的五蘊不再相續。『寂靜』指的是有學的無漏，『清涼』指的是無學的無漏，『清凈』指的是無餘依涅槃界。上面是總括經文，下面依次解釋。論主自己判斷前文分為三部分，依次如論文所說，可以得知。
論中說：『此中若諸煩惱事若屬彼煩惱說名依取者』，這裡先解釋『因緣』，后解釋『住』，即說明依取的本體。『事』指的是現行，『屬』指的是種子，都是取的本體。如果像《雜集論》所說，只取欲貪作為取的本體，那麼增上者，指的是這裡約實義，通指一切煩惱。另外，依指的是四境的有無煩惱，應當知道。這裡也稱為所緣，因為具有所緣的性質。因為有所顯現，現行和種子，都稱為所緣種子。種子是作為他緣，現行能夠有所緣，所以稱為所緣。所緣性，正是種子。有所緣，就是現行諸煩惱等等，稱為所執事故。貪是生起諸煩惱的根本，稱為趣所執事。太師說：由於貪等等，使識趣向所緣的四境，四境稱為所執。使業力以貪為煩惱的因緣，使識住在四境。下文說，對於色愛、行愛所攝的貪纏，能夠永遠斷除，遠離。由於貪慾等四種身繫，作為發業的因緣，稱為緣所緣事。業的本體正是所緣的果，因為是所緣的本體，作為果的因緣。這四種身繫作為業的因緣，能夠引發業，所以稱為緣所緣事。四身繫如《對法論》所說，以貪為本體。取此文，這裡只取四種，即貪的境界。彼論據能緣，此論據所緣。唯分別生，不通修道。嗔等等是不善，不通於上界。能緣的貪通三界，如前所說。『彼二隨眠所隨逐者』，指的是貪。
【English Translation】 English version: 『Desire』 refers to the aspiration for future bodies, and so on. 『Shadow』 refers to feeling (vedana). Because this is the shadow of the tree of consciousness (vijnana), it is said that these feelings, and so on, will certainly be extinguished, and greed, and so on, will no longer arise, as stated in the following text: the contaminated (with outflows) five aggregates (skandhas) will no longer continue. 『Tranquility』 refers to the non-outflow state of those still learning (with training). 『Coolness』 refers to the non-outflow state of those who have completed learning (without training). 『Purity』 refers to the realm of Nirvana without remainder. The above is a summary of the sutra text, and the following is a sequential explanation. The commentator himself judges the preceding text to be divided into three parts, in order, as stated in the treatise, which can be understood.
The treatise says: 『Among these, if any afflictions (kleshas) or matters related to those afflictions are called clinging (upadana)』, here, first, the 『causes and conditions』 (hetu-pratyaya) are explained, and then 『abiding』 (sthiti) is explained, which clarifies the substance of clinging. 『Matters』 (artha) refers to the manifest (present) activity, and 『related』 (sambandha) refers to the seeds (bija), both of which are the substance of clinging. If, as stated in the Compendium of Topics (Abhidharmasamuccaya), only desire-greed (kama-raga) is taken as the substance of clinging, then 『increasing』 (adhika) refers to the fact that here, in terms of actual meaning, it refers to all afflictions. Furthermore, 『abiding』 refers to the presence or absence of afflictions in the four objects (of sense), which should be understood. Here, it is also called the object of thought (alambana), because it has the nature of an object of thought. Because there is something manifested, both manifest activity and seeds are called seeds of the object of thought. Seeds serve as the other condition (paratyaya), and manifest activity can be an object of thought, so it is called an object of thought. The nature of the object of thought is precisely the seeds. That which has an object of thought is the manifest afflictions, and so on, which are called the object of attachment (grhyamana-vastu). Greed is the root of all afflictions, and is called the object of attachment that is approached (upagamana-grhyamana-vastu). The Great Teacher (Taishi) said: Because of greed, and so on, consciousness (vijnana) turns towards the four objects of sense, which are called the object of attachment. It causes the force of karma (karma-bala) to have greed as the condition for affliction, and causes consciousness to abide in the four objects. The following text says that the clinging of greed included in love of form (rupa-sneha) and love of becoming (bhava-sneha) can be permanently cut off and abandoned. Because the four bonds to the body (kaya-bandhana), such as desire-greed, serve as the condition for generating karma, they are called the matter of the object of condition (pratyaya-alambana-vastu). The substance of karma is precisely the result of the object of thought, because it is the substance of the object of thought, and serves as the condition for the result. These four bonds to the body serve as the condition for karma, and can initiate karma, so they are called the matter of the object of condition. The four bonds to the body, as stated in the Abhidharma, take greed as their substance. Taking this text, here only four are taken, which are the objects of greed. That treatise is based on the subject (agent) of cognition (grahaka), while this treatise is based on the object of cognition (grahya). It arises only from discrimination (vikalpa), and does not extend to the path of cultivation (bhavana-marga). Anger, and so on, are unwholesome (akusala), and do not extend to the upper realms. The greed that cognizes extends to the three realms, as mentioned earlier. 『Those who are pursued by the two latent tendencies (anusaya)』 refers to greed.
及四系種子也。上來泛出因緣。未是解次第。何以得知。下不復言因緣如前故知。若諸異生下解住。次下解因緣故。下以前泛出因緣。未解識住因緣次第義。
論云有色界識有來有去無色界識有死有生者。有色有身。無色無身。於此處生。即此處死。明下二界四蘊識住。上之無色唯三蘊住。又有色有生者。謂有中有。無色無中有。故有死有生。若爾如何言此二住乃至壽盡。前解為勝 又此二住乃至壽盡者。明於有色無色二住。乃至命盡而識住也。此乃住之邊際 又復此二生長增益及廣大義者。即解住因緣故。而得廣大。即乃因緣邊際。邊際義如前解。
論解寂止方便中。云又復對治所攝凈識名無所住由彼因緣故名不生長者。識無漏故。識住寂止貪等永斷故。名不生長。是此中意也。
論又所有受識樹影者。識有故受有。說受名影。何以唯言受者。以受為本。起境界愛。
論于無漏識無餘根依滅名清凈者。此約得無餘涅槃。在金剛心彼識說清凈。若入身一法已后。不可說清凈故。又無識故名清凈。非有故名清凈。
論云欲界有四心者。其五識中唯有三心。無有覆無記心。以相貌不可得也。若在上界五識中。有此無記。此有覆無記唯在意地。見道唯不善。其修道者發惡行是不善。若潤生所
【現代漢語翻譯】 現代漢語譯本：以及四系種子。上面泛泛地提到了因緣（hetu-pratyaya，原因和條件），但還沒有解釋次第。如何得知？因為下面沒有再像前面那樣提到因緣，所以知道這一點。『若諸異生』（yadi pṛthagjanaḥ，如果凡夫）以下解釋了住（sthiti，安住）。接下來解釋因緣，所以說前面泛泛地提到了因緣，但還沒有解釋識住（vijñāna-sthiti，識的安住）的因緣次第的意義。
論中說：『有識有來有去，無識有死有生』。有色有身（rūpa-kāya，色身），無色無身（arūpa-kāya，無色身）。於此處生，即此處死。說明下二界（指欲界和色界）的四蘊（catvāri skandhāḥ，色、受、想、行）識住。上面的無色界只有三蘊住。『又有色有生』，指的是有中有（antarābhava，中陰身）。無色界沒有中有，所以說有死有生。如果這樣，為什麼說這兩種住乃至壽命終盡？前面的解釋更為殊勝。『又此二住乃至壽盡』，說明在有色界和無色界的兩種住中，乃至壽命終盡而識安住。這乃是住的邊際。『又復此二生長增益及廣大義』，即解釋住的因緣，所以能夠廣大。這就是因緣的邊際。邊際的意義如前面所解釋的。
論中解釋寂止方便時說：『又對治所攝的清凈識名為無所住，由於那個因緣的緣故，名為不生長』。識是無漏的緣故。識住寂止，貪等永遠斷除的緣故，名為不生長。這是其中的意思。
論中說：『又所有受識樹影』，因為有識所以有受（vedanā，感受），說受名為影。為什麼只說受呢？因為以受為根本，生起對境界的愛。
論中說：『于無漏識無餘根依滅名清凈』，這是指證得無餘涅槃（nirupadhiśeṣa-nirvāṇa，無餘依涅槃）。在金剛心（vajra-citta，金剛心）時，那個識才可以說清凈。如果進入身一法以後，就不可說清凈了。又因為無識的緣故名為清凈，不是因為有才名為清凈。
論中說：『欲界有四心』，在五識（pañca-vijñāna，眼、耳、鼻、舌、身識）中只有三種心，沒有有覆無記心（sāvṛtāvyākṛta-citta，有覆無記心），因為相貌不可得。如果在上界的五識中，有這種無記心。這種有覆無記心只在意識（mano-vijñāna，意識）中。見道（darśana-mārga，見道）時只有不善心。修道（bhāvanā-mārga，修道）者發起惡行是不善心，如果是潤生的所
【English Translation】 English version: And the four series of seeds. The above generally mentions the hetu-pratyaya (causes and conditions), but does not yet explain the order. How can we know this? Because the following does not mention the hetu-pratyaya as before, we know this. 'Yadi pṛthagjanaḥ' (if ordinary beings) below explains sthiti (abiding). Next, it explains the hetu-pratyaya, so it is said that the hetu-pratyaya is generally mentioned above, but the meaning of the order of the vijñāna-sthiti (abiding of consciousness) is not yet explained.
The treatise says: 'There is consciousness, there is coming and going; without consciousness, there is death and birth.' There is rūpa-kāya (form body), and arūpa-kāya (formless body). Born here, and dying here. It explains that the four skandhāḥ (form, feeling, perception, volition) of the lower two realms (desire realm and form realm) are the abiding of consciousness. The upper formless realm only has the abiding of three skandhas. 'And there is form and birth', referring to antarābhava (intermediate existence). The formless realm has no intermediate existence, so it is said that there is death and birth. If so, why is it said that these two abidings last until the end of life? The previous explanation is more excellent. 'And these two abidings last until the end of life', explaining that in the two abidings of the form realm and the formless realm, consciousness abides until the end of life. This is the boundary of abiding. 'And these two grow, increase, and have great meaning', that is, explaining the hetu-pratyaya of abiding, so it can be great. This is the boundary of hetu-pratyaya. The meaning of boundary is as explained before.
The treatise explains the means of tranquility, saying: 'And the pure consciousness contained in the antidote is called non-abiding, and because of that hetu-pratyaya, it is called non-growing.' Because consciousness is without outflows. Because the abiding of consciousness is tranquil, and greed and so on are forever cut off, it is called non-growing. This is the meaning in it.
The treatise says: 'And all that is received is the shadow of the tree of consciousness', because there is consciousness, there is vedanā (feeling), and feeling is called a shadow. Why only say feeling? Because feeling is the root, and love for the realm arises.
The treatise says: 'In the extinction of the remaining roots and dependencies of the consciousness without outflows, it is called purity', this refers to attaining nirupadhiśeṣa-nirvāṇa (nirvana without remainder). At the vajra-citta (diamond mind), that consciousness can be said to be pure. If one enters the one dharma of the body, it cannot be said to be pure. Also, because there is no consciousness, it is called purity, not because there is consciousness that it is called purity.
The treatise says: 'The desire realm has four minds', in the pañca-vijñāna (eye, ear, nose, tongue, and body consciousness) there are only three minds, and there is no sāvṛtāvyākṛta-citta (defiled indeterminate mind), because the appearance cannot be obtained. If in the five consciousnesses of the upper realm, there is this indeterminate mind. This defiled indeterminate mind is only in the mano-vijñāna (mind consciousness). At the darśana-mārga (path of seeing) there is only unwholesome mind. The bhāvanā-mārga (path of cultivation) practitioner who initiates evil actions is an unwholesome mind, if it is what nourishes life
余是無記。余可知。二十心中雲。無覆無記有四種者。如余處有五種。何以不論自性無記耶。義曰其自性無記。是長養等流等色法。此中明心。所以不來 若爾其法執等心是何無記攝。如佛地論。是異熟生種類故。異熟無記收。威儀路工巧處等可知。欲界雖有變化心。然非通果也。無加行故。以通果心必加行生故。以入定時非欲界加行故。故通果心非欲界系。唯有天龍藥叉等化。唯是生得。謂能變化人形等種種化類。非異熟生 若爾四靜慮等。于欲界化。化為人等。諸種種事。此所變色。是何界系。義曰隨見分心是色界系 若爾下地粗眼。云何能見上地細色。義曰由上地色為緣。本于上別變。為欲界種類色。令欲界人下眼能見。此欲界種類色。色界見變仍色界系還是細法。云何令見。以為粗種類故。所以令見。無色界無身。亦無威儀。
論云如色界無工巧。不言威儀變化者。此略不論。上界同無者。此中論如顯揚第十八云。無色除變化威儀。故知此略。有云以此證知無色界。有變化威儀心。如無色定心。於一切色。得大自在故。亦有變化心。有菩薩。依彼定而起行住。如八地以去菩薩等。何有妨亦有威儀心。此並是善無漏。若爾即是學心等攝。相似變化等故。名變化心。如通果化心無記者。發異熟威儀無記者。
【現代漢語翻譯】 現代漢語譯本：我是無記（既非善也非惡的狀態）。我是可以被瞭解的。在二十心中說，『無覆無記有四種』，如同其他地方所說的五種。為什麼不討論自性無記呢？解釋是，自性無記是長養、等流等色法（物質現象）。這裡討論的是心，所以不包括自性無記。如果這樣，那麼法執等心屬於哪種無記呢？如《佛地論》所說，因為是異熟生（果報產生）的種類，所以歸於異熟無記。威儀路、工巧處等是可以理解的。欲界雖然有變化心，但不是神通果報。因為沒有加行（有意的努力），因為神通果報心必定由加行產生。因為入定時不是欲界的加行，所以神通果報心不屬於欲界。只有天龍藥叉等的化現，只是生來就有的，能夠變化成人形等各種化類，不是異熟生。如果這樣，四靜慮等在欲界化現為人等各種事物，這些所變化出來的色法屬於哪個界系呢？解釋是，隨著見分心（能見的心識）屬於哪個界系，它就屬於哪個界系。如果這樣，下地的粗糙的眼睛，怎麼能看到上地細微的色法呢？解釋是，由於上地色法為緣，本來在上地特別變化，成為欲界種類的色法，使欲界人的下等眼睛能夠看見。這種欲界種類，雖然見分變化仍然屬於那個界系，還是細微的法，怎麼能讓人看見呢？因為是粗糙的種類，所以能讓人看見。無色界沒有身體，也沒有威儀。 論中說，『如同無色界沒有工巧』，沒有說威儀變化，這是省略了沒有說。上界同樣沒有這些。這裡所說的如同《顯揚聖教論》第十八卷所說，無色界沒有變化和威儀。因此可知這裡省略了。有人說，以此可以證明無色界有變化威儀心，如同無色定心，對於一切色法，得到大自在，所以也有變化心。有菩薩，依靠那個禪定而起行住，如同八地以上的菩薩等，這有什麼妨礙呢？也有威儀心。這些都是善和無漏的。如果這樣，那就是學心等所包含的。因為相似的變化等，所以名為變化心。如同神通果報化心是無記，發起異熟威儀是無記。
【English Translation】 English version: I am 'avyākrta' (neither good nor evil state). I am knowable. It is said in the twenty minds, 'There are four types of 'avyākrta' ', just like the five types mentioned elsewhere. Why not discuss 'svabhāva-avyākrta' (naturally neutral)? The explanation is that 'svabhāva-avyākrta' is 'growth', 'equal flow' and other 'rūpa-dharma' (material phenomena). This discusses the mind, so it does not include 'svabhāva-avyākrta'. If so, to which 'avyākrta' does the mind of 'dharma-graha' (attachment to phenomena) belong? As stated in the Buddhabhūmi-śāstra, because it is a type of 'vipāka-ja' (born from retribution), it is classified as 'vipāka-avyākrta'. 'Vaiyāpathikī' (manner of deportment), 'śilpakarma-sthāna' (skill in crafts), etc., are understandable. Although the desire realm has 'transformation mind', it is not a 'supernatural result'. Because there is no 'prayoga' (intentional effort), because the 'supernatural result' mind must be produced by 'prayoga'. Because entering samadhi is not the 'prayoga' of the desire realm, the 'supernatural result' mind does not belong to the desire realm. Only the transformations of 'nāga' (dragons), 'yakṣa' (demons), etc., are innate, capable of transforming into human forms and various types of transformations, not 'vipāka-ja'. If so, the 'four dhyānas' (four meditative absorptions), etc., transform into humans and various things in the desire realm. To which realm does the transformed 'rūpa' (form) belong? The explanation is that it belongs to the realm of the 'darśana-bhāga-citta' (seeing-aspect mind). If so, how can the coarse eyes of the lower realm see the subtle 'rūpa' of the upper realm? The explanation is that because the 'rūpa' of the upper realm is the condition, it is originally specially transformed in the upper realm to become the type of 'rūpa' of the desire realm, so that the lower eyes of people in the desire realm can see it. Although the transformation of the seeing aspect of this desire realm type still belongs to that realm, it is still a subtle dharma. How can it be seen? Because it is a coarse type, it can be seen. The 'arūpa-dhātu' (formless realm) has no body and no 'vaiyāpathikī' (manner of deportment). The treatise says, 'Just as the 'arūpa-dhātu' has no 'śilpakarma' (skill in crafts)', it does not mention 'vaiyāpathikī-nirmāṇa' (manner of deportment and transformation), which is omitted here. The upper realm also lacks these. As stated in the eighteenth volume of the Yogācārabhūmi-śāstra, the 'arūpa-dhātu' lacks transformation and 'vaiyāpathikī'. Therefore, it can be known that it is omitted here. Some say that this proves that the 'arūpa-dhātu' has a mind of transformation and 'vaiyāpathikī', just like the mind of 'arūpa-samādhi' (formless concentration), which has great freedom over all 'rūpa-dharma', so it also has a mind of transformation. Some Bodhisattvas rely on that samadhi to arise, walk, and abide, like Bodhisattvas from the eighth 'bhūmi' (ground) onwards. What is the obstacle? There is also a mind of 'vaiyāpathikī'. These are all 'śubha' (wholesome) and 'anāsrava' (without outflows). If so, they are included in the 'śaikṣa-citta' (mind of learning), etc. Because of similar transformations, they are called 'transformation mind'. Just as the 'supernatural result' transformation mind is 'avyākrta', the arising of 'vipāka-vaiyāpathikī' is 'avyākrta'.
彼地即無。即通三乘凡夫語。不約不可思議語。故言亦爾。
論復分別初異相心門中雲有三品。一未趣定品。謂欲界未求定人。二雖已發趣未得定品。即求定未得人。三者已得定人。此復二種。一不清凈。二極清凈。初謂得未來禪。未得根本。二謂得根本。以下如文思可知。第二品中於彼不靜安。心便掉舉。準八纏五蓋中。亦有惡作。以修止時。惛沉睡眠為障故。觀時亦同。此中略而不論不寂靜。若即以沉掉為體。重來何為。以障舍故。寂靜者是舍。不然更取嫉及慳以為體性。纏蓋中如此說故。第三卷末。六善巧廣分別中。上來次第。分別五蘊義訖。此第二明如是五蘊次第所由。如小論毗婆沙俱舍。有多複次。不能煩舉。此中雖有五種義。前色后識。所以次第。唯后三是第二對治次第中。為除四倒中第三心為我倒。余處法為我倒者。如對法第十抄。及菩薩地記會。此據多分。分別所計為我故。若計法為我者。據俱生一切時計為我。此二俱得。然計法為我。同小乘等。前二次第。釋相違次第妨。何以十二中。色緣有識。四顛倒中。先色次受次識。后法故釋妨如文。
論解六善巧相攝中。色蘊六有支少分者。謂行名色六處有生老死處非處。通一切故有少分。下余文準此解知。色根全。受蘊一。有支全。謂受支
【現代漢語翻譯】 現代漢語譯本： 彼處（指某種境界或狀態）即是空無。即是通達三乘（聲聞乘、緣覺乘、菩薩乘）凡夫的語言，而不是關於不可思議境界的語言。所以說（彼處）也是如此。
《瑜伽師地論》又分別在初異相心門中說有三種品類：第一是未趣定品，指欲界中未尋求禪定的人；第二是雖已發起尋求但未得定品，即是尋求禪定但尚未得到的人；第三是已經得到禪定的人。這第三種又分為兩種：一是不清凈，二是極清凈。前者指得到未來禪，但未得到根本定；後者指得到根本定。以下的內容可以參照原文進行思考理解。第二品中，對於那些內心不安靜的人，心容易掉舉。按照八纏和五蓋中的說法，也有惡作（後悔）。因為在修習止（奢摩他）的時候，昏沉和睡眠是障礙；觀（毗婆舍那）的時候也是一樣。這裡省略而不討論不寂靜，如果直接以沉掉作為體性，那又何必重複提起呢？因為（沉掉）會障礙舍（平靜的心境）。寂靜就是舍。不然的話，就再取嫉妒和慳吝作為體性，因為在纏和蓋中是這樣說的。在第三卷末尾，六善巧廣分別中，以上是依次分別五蘊的意義完畢。這第二部分說明了這五蘊依次排列的原因。如《小論》、《毗婆沙》、《俱舍論》等，有很多種說法，不能一一列舉。這裡雖然有五種意義，但色蘊在前，識蘊在後，之所以這樣排列，只是因為后三者是第二種對治次第中，爲了去除四顛倒中第三種心為我倒。至於其他地方說以法為我倒的，如《對法》第十抄和《菩薩地記會》。這是根據大多數情況來分別所執著的為我。如果執著法為我，那是根據俱生（與生俱來）的一切時執著為我。這兩種情況都存在。然而，執著法為我，與小乘等相同。前兩次的次第，解釋了相違的次第妨礙。為什麼在十二因緣中，色緣于識；而在四顛倒中，先是色，其次是受，其次是識，最後是法？所以解釋妨礙如原文。
《瑜伽師地論》解釋六善巧相攝中，色蘊是六有支的少部分，指的是行、名色、六處、有、生、老死。處非處通達一切，所以有少部分。下面的內容可以參照這個來理解。色根是全部，受蘊是一個，有支是全部，指的是受支。
【English Translation】 English version: That place (referring to a certain state or realm) is emptiness. It is the language that ordinary people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can understand, not the language about inconceivable realms. Therefore, it is said that (that place) is also like that.
The Yogācārabhūmi-śāstra further distinguishes three categories in the initial aspect of the mind: first, the category of those who have not approached samādhi (concentration), referring to those in the desire realm who have not sought samādhi; second, the category of those who have initiated the pursuit but have not attained samādhi, that is, those who are seeking samādhi but have not yet attained it; and third, those who have already attained samādhi. This third category is further divided into two types: one is impure, and the other is extremely pure. The former refers to those who have attained future dhyāna (meditation) but have not attained the fundamental samādhi; the latter refers to those who have attained the fundamental samādhi. The following content can be understood by referring to the original text. In the second category, for those whose minds are not tranquil, the mind easily becomes agitated. According to the Eight Entanglements and Five Coverings, there is also regret (akuśala-kṛtya). Because when practicing śamatha (tranquility meditation), drowsiness and sleep are obstacles; it is the same when practicing vipaśyanā (insight meditation). Here, non-tranquility is omitted without discussion. If agitation and dullness are directly taken as the essence, then why mention them again? Because (agitation and dullness) obstruct equanimity (upekṣā). Tranquility is equanimity. Otherwise, jealousy and stinginess would be taken as the essence, because that is how it is described in the Entanglements and Coverings. At the end of the third volume, in the extensive differentiation of the Six Kinds of Skillfulness, the above is the completion of the sequential differentiation of the meaning of the Five Skandhas. This second part explains the reason for the sequential arrangement of these Five Skandhas. As in the Smaller Treatises, Vibhāṣā, Abhidharmakośa, etc., there are many explanations, which cannot be listed one by one. Although there are five meanings here, the form skandha is in front, and the consciousness skandha is behind. The reason for this arrangement is only because the latter three are in the second type of counteractive sequence, in order to remove the third of the Four Inversions, the inversion of considering the mind as self. As for other places that say considering the dharma as self, such as the tenth chapter of the Abhidharma and the Bodhisattvabhūmi-vyākhyā, this is based on the majority of cases to differentiate what is clung to as self. If one clings to the dharma as self, it is based on the co-arisen (innate) clinging to self at all times. Both of these situations exist. However, clinging to the dharma as self is the same as the Śrāvakayāna, etc. The sequence of the first two times explains the obstacle of the contradictory sequence. Why is it that in the Twelve Nidānas, form conditions consciousness; while in the Four Inversions, first is form, then sensation, then consciousness, and finally dharma? Therefore, the explanation of the obstacle is as in the original text.
The Yogācārabhūmi-śāstra's explanation of the inclusion of the Six Kinds of Skillfulness states that the form skandha is a small part of the Six Limbs of Existence, referring to action (karma), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), existence (bhava), birth (jāti), old age and death (jarā-maraṇa). The appropriate and inappropriate reach everything, so there is a small part. The following content can be understood by referring to this. The form faculty is the whole, the sensation skandha is one, and the limb of existence is the whole, referring to the sensation limb.
三少分。謂名色生老死。皆五蘊性故。下準此。五受根全。三無漏根少分。想蘊名色等三少分。以為慧所覆故非根。如憶事時。謂言慧憶以覆相故。所以非根。又非根增上義。世間雜染增上。生死雜染增上。如經應思。行蘊四。有支全。謂無明觸愛取。皆行蘊所攝故。五少分者。謂行名色有生老支識蘊一支全。謂識支四少分。謂名色六處生老死。不言有者。據業有故。唯是意根全。三無漏根少分。
論解十種攝中。相攝者自相共相所攝者。謂變現是色等自相故。積聚義是蘊共相故 不相離攝中。法師云。謂極微聚不相離。有爾所攝界等。今解準如對法。一切皆有色。即心亦是不相離故。一切皆色心所。亦名心等 方攝中依此生者。謂識依色生等 全攝者謂諸蘊等五等所攝。謂漏無漏諸蘊。及三性蘊等。皆具五蘊。攝論云。依止六處色蘊轉。一建立處。謂地金輪等。二覆藏處。謂舍壁等。三資具處。謂衣服床等。四根處。謂清凈根五根住處。謂扶根塵。六有威德定所行處。謂神通定色。不言無表等色。及定自在定色者。以無表別惑攝不盡。七處四蘊轉中。初樂欲希望何別。初于已得境。二于未得境。即緣未來過去生。隨應境界者。即現前任運境界尋伺者。雖上諸位亦有尋伺。然功能各異。此尋伺但恩未得已得境界
【現代漢語翻譯】 現代漢語譯本 三少分。指的是名色（nāmarūpa，構成個體存在的要素，即精神和物質）、生、老、死。它們都屬於五蘊（pañcakkhandha，構成個體經驗的五種聚合：色、受、想、行、識）的性質。下面的內容可以參照這個理解。五受根（五種感覺器官）是完整的。三無漏根（三種無漏的智慧之根：未知當知根、已知根、無所有根）只有少部分。想蘊（saññākkhandha，感知蘊）和名色等三者只有少部分，因為它們被慧（paññā，智慧）所覆蓋，所以不是根。就像回憶事情的時候，因為慧和記憶互相覆蓋，所以不是根。而且，它們不具備根的增上義（adhipati，主導作用）。世間的雜染（saṃkilesa，煩惱）會增長，生死（saṃsāra，輪迴）的雜染會增長，正如經文所說應該思考的。行蘊（saṅkhārakkhandha，意志蘊）有四種，有支（bhavaṅga，生命之流）是完整的，指的是無明（avijjā，無知）、觸（phassa，感覺接觸）、愛（taṇhā，渴愛）、取（upādāna，執取），它們都屬於行蘊所包含的。五少分指的是行、名色、有、生、老這些支。識蘊（viññāṇakkhandha，意識蘊）一支是完整的，指的是識支。四少分指的是名色、六處（saḷāyatana，六種感覺器官）、生、老、死。這裡沒有提到『有』，是因為根據業（karma，行為）而有。只有意根（manindriya，意識器官）是完整的，三無漏根只有少部分。
在論述十種攝（包含）中，相攝（本質包含）指的是自相（svalakṣaṇa，自身特性）和共相（sāmānyalakṣaṇa，共同特性）所包含的。變現是色（rūpa，物質）等的自相，積聚的意義是蘊的共相。 不相離攝（不可分離的包含）中，法師說，指的是極微（paramāṇu，最小的物質單位）的聚集不可分離，有爾所攝（一定數量的包含）的界（dhātu，元素）等。現在的理解可以參照《阿毗達磨》（Abhidharma，佛教哲學），一切都有色，即使心（citta，意識）也是不可分離的，所以一切都是色和心所（caitta，心理因素），也可以稱為心等。 方攝（方位包含）中，依此生（依賴於此而生）指的是識依賴於色而生等。 全攝（完全包含）指的是諸蘊等五種所包含的，指的是有漏（sāsrava，有煩惱的）和無漏（anāsrava，無煩惱的）的諸蘊，以及三性蘊（三種性質的蘊：善、惡、無記）等，都具備五蘊。 《攝論》（Yogācārabhūmi-śāstra，瑜伽師地論）說，依賴於六處（六種感覺器官），色蘊運轉。一、建立處，指的是地、金輪等。二、覆藏處，指的是房屋、墻壁等。三、資具處，指的是衣服、床等。四、根處，指的是清凈根（pasāda-rūpa，感覺器官）。五、根住處，指的是扶根塵（感覺器官所依賴的物質）。六、有威德定所行處，指的是神通定色（通過禪定產生的物質現象）。這裡沒有提到無表色（avijñapti-rūpa，無表色）等色，以及定自在定色（通過禪定自在產生的物質現象），因為無表色不能完全被煩惱所包含。 七處四蘊轉中，最初的樂欲（chanda，意願）和希望（āśa，期望）有什麼區別？樂欲是對於已經得到的境界，希望是對於未得到的境界，即緣于未來和過去所生。隨應境界指的是現前任運（自然而然）的境界。尋（vitarka，粗略的思考）和伺（vicāra，細緻的思考），即使在上位的禪定中也有尋伺，但是功能各不相同。這裡的尋伺只是對於未得到和已得到的境界。
【English Translation】 English version Three 'lesser portions' refer to nāmarūpa (name and form, the elements constituting individual existence, i.e., mind and matter), birth, aging, and death. All of these belong to the nature of the five aggregates (pañcakkhandha, the five aggregates constituting individual experience: form, feeling, perception, mental formations, and consciousness). The following content can be understood in reference to this. The five sense faculties are complete. The three non-outflow roots (the three roots of wisdom free from outflows: the root of 'I shall know what has not yet been known,' the root of knowledge, and the root of no-thingness) have only a small portion. The perception aggregate (saññākkhandha) and the three, such as nāmarūpa, have only a small portion because they are covered by wisdom (paññā), so they are not roots. Just like when recalling things, because wisdom and memory cover each other, they are not roots. Moreover, they do not possess the meaning of the root's dominance (adhipati). Worldly defilements (saṃkilesa) increase, and the defilements of samsara (saṃsāra, cycle of rebirth) increase, as the scriptures say one should contemplate. The mental formations aggregate (saṅkhārakkhandha) has four, and the becoming-factor (bhavaṅga, life-stream) is complete, referring to ignorance (avijjā), contact (phassa), craving (taṇhā), and clinging (upādāna), all of which are included in the mental formations aggregate. The five 'lesser portions' refer to the factors of mental formations, nāmarūpa, becoming, birth, and aging. The consciousness aggregate (viññāṇakkhandha) has one complete factor, referring to the consciousness factor. The four 'lesser portions' refer to nāmarūpa, the six sense bases (saḷāyatana), birth, aging, and death. 'Becoming' is not mentioned here because it exists according to karma (action). Only the mind faculty (manindriya) is complete, and the three non-outflow roots have only a small portion.
In the discussion of the ten kinds of inclusion, 'inclusion by characteristic' refers to what is included by self-characteristic (svalakṣaṇa) and common characteristic (sāmānyalakṣaṇa). Manifestation is the self-characteristic of form (rūpa) and so on, and the meaning of accumulation is the common characteristic of the aggregates. In 'inclusion by non-separation,' the Dharma teacher says it refers to the aggregation of extremely small particles (paramāṇu) that cannot be separated, and the elements (dhātu) included by a certain quantity. The current understanding can refer to the Abhidharma (Buddhist philosophy), where everything has form, and even the mind (citta) is inseparable, so everything is form and mental factors (caitta), and can also be called 'mind' and so on. In 'inclusion by direction,' 'arising dependent on this' refers to consciousness arising dependent on form and so on. 『Complete inclusion』 refers to what is included by the five aggregates, such as the aggregates with outflows (sāsrava) and without outflows (anāsrava), and the aggregates of the three natures (wholesome, unwholesome, and neutral), all of which possess the five aggregates. The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says that the form aggregate operates dependent on the six sense bases. 1. The place of establishment refers to earth, golden wheels, and so on. 2. The place of concealment refers to houses, walls, and so on. 3. The place of requisites refers to clothing, beds, and so on. 4. The place of the sense faculties refers to the pure sense faculties (pasāda-rūpa). 5. The place where the sense faculties reside refers to the supporting sense objects. 6. The place where the powerful samādhi operates refers to the form of supernormal samādhi (material phenomena produced through meditative concentration). The unmanifest form (avijñapti-rūpa) and the form of samādhi-mastery are not mentioned here because the unmanifest form cannot be completely included by afflictions. In the operation of the four aggregates in the seven places, what is the difference between initial desire (chanda) and hope (āśa)? Desire is for the already obtained object, and hope is for the not-yet-obtained object, that is, arising from the future and the past. 'Corresponding object' refers to the naturally occurring object in the present. Initial thought (vitarka) and sustained thought (vicāra), even in higher levels of samādhi, have initial and sustained thought, but their functions are different. The initial and sustained thought here are only for the not-yet-obtained and already obtained objects.
而起。尋伺不生。又即欲希望和合等者。希和合故。此欲界出家者。此是此境界尋伺中攝。
論頌分別色蘊名義中有十門。如文可知。
論云若據不相離攝具有七物謂即此眼等者。謂如一眼根。所有七極微同處同時不相障礙。如一眼根極微。如蒲桃果大。此中微細皆可容受。余之極微。如是展轉。乃至廣說。於一聚中有彼七物。若據實言之。既無別極微體。何故得有七物耶。義曰以即如蒲桃果。色是清凈色。為眼用故名眼。乃至為觸用故名觸。皆別折至極微故。言一聚中有七極微。非實極微而有七物。此乃同處不相離第二也耶。如一通珠寶共放光明。一一光明不相障礙。此亦如是。如石磨為未。名和合不相離。即第一也。如本地第三卷解。如豆等聚。名相離不相離。第三色也。如余處別文釋。不言法處六色第一等義物者。準外應知。
論解觸中。有十九種。如對法有二十二種無緩急劣三觸。何以無者略也。又此中觸等。別勘講之。如對法抄。不立生為觸。所以又如四相中病老是一合。此何故分二耶。今即此非四相。不例五生也。此應六不斷等。與對法文別勘講之。其死觸者。從果為名。即身上有末摩死穴。近時令身即死。此觸從果為名。老觸亦然。此觸能生老等名老觸。如本地分。
論云如
【現代漢語翻譯】 現代漢語譯本：由此而生。尋伺不再產生。又如慾望、希望和合等等，因為希望和合的緣故。這欲界的出家者，屬於此境界尋伺所攝。
關於《論頌》中分別色蘊的名義，共有十個方面。如同原文所說的那樣可以理解。
《論》中說，如果根據不相離的攝取，具有七種事物，即指這眼等。比如一個眼根，所有的七個極微同處、同時、不相障礙。如同一個眼根的極微，像葡萄果實那麼大。其中微細之處都可以容納。其餘的極微，像這樣輾轉，乃至廣泛地說。在一個聚集體中，有這七種事物。如果根據實際來說，既然沒有別的極微體，為什麼會有七種事物呢？義疏說，就像葡萄果實，顏色是清凈的顏色，因為被眼睛使用所以叫做眼，乃至因為被觸覺使用所以叫做觸。都分別折解到極微的程度，所以說一個聚集體中有七個極微。並非實際的極微而有七種事物。這乃是同處不相離的第二種情況。就像一顆通透的寶珠共同放出光明，每一道光明互不障礙。這也像這樣。如同石磨成粉末，叫做和合不相離，是第一種情況。如同《瑜伽師地論·本地分》第三卷所解釋的。如同豆子等的聚集，叫做相離不相離，是第三種色。如同其他地方的別文解釋。不說『法處六色第一』等義物，應該參照外面的說法來理解。
《論》中解釋觸，有十九種。如同《阿毗達磨》中有二十二種，沒有緩、急、劣三種觸。為什麼沒有呢？因為省略了。又，這裡面的觸等等，要分別考察講解。如同《對法抄》。不建立生為觸。所以又如同四相中，病和老是一個組合。為什麼這裡要分為兩個呢？現在這裡不是四相，不能類比五生。這裡應該與六不斷等，與《阿毗達磨》的文句分別考察講解。其中的死觸，是從結果來命名的。即身上有末摩（致命穴位），靠近時會使身體立即死亡。這種觸是從結果來命名的。老觸也是這樣。這種觸能夠產生老等，所以叫做老觸。如同《瑜伽師地論·本地分》。
《論》中說，如...
【English Translation】 English version: And arise from this. Seeking and pondering cease to arise. Furthermore, regarding desires, hopes, unions, and so on, it is because of the hope for union. Those who have renounced the world in this desire realm are included within the scope of seeking and pondering in this realm.
Regarding the names and meanings of the aggregate of form (rupa-skandha) in the 'Treatise Verses,' there are ten aspects. As can be understood from the text.
The 'Treatise' states that if based on inseparable inclusion, there are seven things, namely, this eye, etc. For example, in one eye-organ (caksu-indriya), all seven ultimate particles (paramanu) are in the same place, at the same time, without obstructing each other. Like the ultimate particles of one eye-organ, which are as large as a grape. The subtle details within it can all be accommodated. The remaining ultimate particles are like this, rotating and expanding, and so on. In one aggregate, there are these seven things. If speaking according to reality, since there is no separate ultimate particle entity, why are there seven things? The commentary says that just like a grape, the color is pure, and because it is used by the eye, it is called 'eye,' and so on, until it is used by touch, it is called 'touch.' All are separately broken down to the level of ultimate particles, so it is said that there are seven ultimate particles in one aggregate. It is not that the actual ultimate particles have seven things. This is the second case of being in the same place and inseparable. Just like a clear jewel emitting light together, each ray of light does not obstruct the others. This is also like that. Like a stone ground into powder, it is called combined and inseparable, which is the first case. As explained in the third volume of the 'Local Section' (Bhumika). Like a cluster of beans, it is called separated and inseparable, which is the third type of form. As explained in other separate texts. Not mentioning 'the first of the six forms in the sphere of objects' and other such things, one should understand by referring to external sources.
In the 'Treatise's' explanation of contact (sparsha), there are nineteen types. As in the 'Abhidharma,' there are twenty-two types, without the three types of slow, fast, and inferior contact. Why are they missing? Because they are omitted. Also, the contacts here, etc., should be examined and explained separately. As in the 'Abhidharma Notes.' Not establishing birth as contact. Therefore, also, like in the four characteristics (lakshana), sickness and old age are one combination. Why are they divided into two here? Now, this is not the four characteristics, so it cannot be compared to the five births. This should be examined and explained separately with the six non-cessations, etc., and the sentences of the 'Abhidharma.' The death contact (marana-sparsha) is named from the result. That is, there are marma (fatal points) on the body, and proximity to them will cause immediate death. This contact is named from the result. The old age contact (jarā-sparsha) is also like that. This contact can produce old age, etc., so it is called the old age contact. As in the 'Local Section' (Bhumika).
The 'Treatise' says, like...
是六位復開為八若六平等者。謂初二凈不凈為二。堅不堅為二故八也。
論云一切色乃至觸二識所識中。云或漸或頓者。謂隨一五識中識起。意與俱緣名漸。若五識並生。意亦同緣名為頓。
論云複次色界中無現香味然有彼界等。乃至由此二無故鼻香二亦無者。言色界中雖無香味。及緣此識然有此二根。問曰何用此根。義曰如俱舍論。以莊嚴身故。問曰若莊嚴身。扶根塵足得。何用於根。義曰以發言音要藉扶根塵。若有能依眼根。所依之塵身。為依之發語。不然不得故鬚根也。乃至如無男根。亦無依處。二根無者。依處亦無等。難思準翻。數論云。如是一切色蘊所攝色中。九種是實物有。觸所攝中。四大種是實物有。當知所餘唯是假有者。若九實者。于下文中。如色處中。長等是假有。青黃是實。聲中因受大種不受大種是實。余可意等假。香中可意香是假。余緣法生和合等實。味中苦酢等六是實。余可意味等假。一一塵中。皆有假有實有。何故此乃言九皆實有。觸分於二。義曰以觸處中。能造所造異。所造色皆是假有。又復多故。所以偏明。其餘九中。無能造色。又復皆是所造。所造之中雖有假者。但少非多故不論也。顯揚十八云。形影表是假。響音善是假等。如對法第一抄會。又諸處中假別生意識。如
【現代漢語翻譯】 現代漢語譯本： 如果將六位（六根：眼、耳、鼻、舌、身、意）重新展開為八，是因為六根中的前二者（眼根和耳根）各自具有清凈和不凈兩種狀態，堅固和不堅固兩種狀態，所以才成為八。
《俱舍論》中說，一切色乃至觸，二識所識中，或者漸次，或者頓悟。這是指在五種感官（眼、耳、鼻、舌、身）的任一感官中，意識生起，與意根同時緣取對象，稱為漸次。如果五種感官的意識同時生起，意根也同時緣取對象，稱為頓悟。
《俱舍論》中說，在**（此處原文有誤，應為『身』）中沒有直接的香味，但有香味的界限等，乃至因為這兩個（香根和味根）的缺失，所以鼻根和香塵也缺失。這是說，身體中雖然沒有香味，以及緣取香味的意識，但有香根和味根。有人問，要這些根有什麼用？回答說，就像《俱舍論》所說，是爲了莊嚴身體。有人問，如果爲了莊嚴身體，憑藉扶根塵（扶助根和塵）就足夠了，為什麼還要用到根？回答說，因為發出聲音需要憑藉扶根塵。如果有能依靠的眼根，所依靠的塵身，作為依靠來發語，否則就無法做到，所以需要根。乃至就像沒有男根，就沒有依靠之處。兩個根缺失，依靠之處也缺失等等。這些都可以參照類似的例子來理解。數論中說，像這樣，一切色蘊所包含的色中，有九種是真實存在的。觸所包含的觸中，四大種是真實存在的。應當知道其餘的都是假有。如果九種都是真實存在的，那麼在下文，比如色處中，長等是假有，青黃是實有；聲中，因受大種和不受大種是實有，其餘可意等是假有；香中，可意香是假有，其餘緣法生和合等是實有；味中，苦酢等六種是實有，其餘可意味等是假有。每一種塵中，都有假有和實有。為什麼這裡卻說九種都是實有？觸分為二，是因為觸處中，能造和所造不同。所造的色都是假有，而且數量眾多，所以特別說明。其餘九種中，沒有能造的色，而且都是所造。所造的色中雖然有假有，但數量少，不是多數，所以不討論。顯揚十八中說，形影表是假有，響音善是假有等等。可以參考《對法第一抄會》。還有，在各種處所中，假別產生意識，比如...
【English Translation】 English version: If the six faculties (six roots: eye, ear, nose, tongue, body, mind) are re-expanded into eight, it is because the first two of the six faculties (eye and ear) each have two states: pure and impure, firm and unfirm, hence the eight.
The Abhidharmakośabhāṣya says, 'In all forms, up to touch, that are cognized by the two consciousnesses, either gradually or suddenly.' This refers to the arising of consciousness in any one of the five senses (eye, ear, nose, tongue, body), with the mind simultaneously cognizing the object, which is called gradual. If the consciousnesses of the five senses arise simultaneously, and the mind also cognizes the object simultaneously, it is called sudden.
The Abhidharmakośabhāṣya says, 'Furthermore, there is no direct fragrance or taste in the body, but there are boundaries of fragrance and taste, etc., and because of the absence of these two (the olfactory and gustatory faculties), the nose and fragrance are also absent.' This means that although there is no fragrance or taste in the body, nor the consciousness that cognizes fragrance and taste, there are the olfactory and gustatory faculties. Someone asks, 'What is the use of these faculties?' The answer is, as the Abhidharmakośabhāṣya says, 'To adorn the body.' Someone asks, 'If it is to adorn the body, relying on the supporting root and object (fugenjin) is sufficient, why use the root?' The answer is, 'Because uttering sounds requires relying on the supporting root and object. If there is an eye faculty to rely on, and the dust body to rely on, as a basis for speaking, otherwise it cannot be done, so the root is necessary.' Even like without a male organ, there is no place to rely on. If two roots are missing, the place to rely on is also missing, etc. These can be understood by referring to similar examples. The Samkhya says, 'Like this, among the forms contained in all form aggregates, nine are real existents. Among the touches contained in touch, the four great elements are real existents. It should be known that the rest are only provisionally existent.' If nine are real, then in the following text, such as in the form realm, length, etc., are provisionally existent, blue and yellow are real; in sound, that which receives the great elements and that which does not receive the great elements are real, the rest, such as pleasant, etc., are provisional; in fragrance, pleasant fragrance is provisional, the rest, such as arising from conditions and combination, etc., are real; in taste, bitter, sour, etc., are six real, the rest, such as pleasant taste, etc., are provisional. In each dust, there are provisional and real existents. Why is it said here that nine are all real existents? Touch is divided into two because in the touch realm, the creating and the created are different. The created forms are all provisionally existent, and also numerous, so it is specifically explained. Among the other nine, there are no creating forms, and all are created. Although there are provisional existents among the created, they are few, not many, so they are not discussed. The Śūrangama Sūtra says, 'Shapes and shadows are provisional, resonant sounds are provisional, etc.' Refer to the Abhidharma First Copy Meeting. Also, in various places, provisional differences generate consciousness, such as...
生老等。此處不然。故不例彼。何故色上立生等。便是不相應。乃至名依聲亦爾。觸依大上立。而說以開入故。名等可取。乃說不相應。觸要依身取。所以觸入收。離四大外取不可得。餘九處離四大法。外別取可得。若觸所造色時。但即唯得大種無別造。別得形色。但于顯上建立故。通明實門法處色中。如對法五種定自在所生。有二種色。謂有威德定及假相。非威德定者。此中唯言威德定。即法處五色中。四全一分是假。一分是實。何故如此者。非定實用故。如理應思。何謂威德。而言是實。如下文。是無漏故名為威德。聖者法故名為威德。其此定色。得實作事如實作色。其非威德定。色唯令他見。非實作事。不如實作 問曰無漏色定。見諦方得。此稍可得。有漏之定何故得有如是實事。聖人無漏種類故得。如下文。增上力故得。又準下文。無分別智增上力故。后得智起此色者。有漏定不得。此中據體實。是無漏相似有漏故。言無漏有漏 問然無漏中三乘。皆得無漏。何人得之。于大乘中有威德定。雖有初地八地二處。皆有其名。依於何地。又大義曰此通有漏。有漏者非實。不任受用故。若非假想觀。任用者亦是實有。此中言彼果彼境者。大義曰。果者即由定力。令本識別現變色塵者。是即如入凈土。后得智力故。令
【現代漢語翻譯】 現代漢語譯本 生、老等。此處並非如此，所以不能像之前那樣類比。為什麼在色上建立生等，就是不相應行法呢？乃至名依于聲也是一樣。觸依於四大上建立，因為說是開入的緣故，名等可以取，才說是不相應行法。觸一定要依身才能取到，所以觸入才收錄它。離開四大之外，觸是無法獲得的。其餘九處離開四大法，之外是可以分別取到的。如果觸及所造色時，只能得到四大種，沒有其他的所造色。分別得到形色，只是在顯色上建立的緣故，所以通於明實門，在法處色中。如《對法》所說，五種定自在所生的色，有兩種，即有威德定和假相。非威德定所生的色則不然。這裡只說威德定，即法處五色中，四分是完全的假，一分是假，一分是真。為什麼這樣呢？因為非定沒有實際作用的緣故，應該如理思維。什麼是威德，而說是真呢？如下文所說，因為是無漏的緣故，名為威德；因為是聖者的法，所以名為威德。這種定色，能夠真實地起作用，像真實的色一樣起作用。而非威德定所生的色，只能讓別人看見，不能真實地起作用，不像真實的色一樣起作用。 問：無漏色定，見道之後才能得到，這還稍微可以理解。有漏的定為什麼也能有這樣的真實作用呢？因為是聖人無漏的種類，所以才能得到，如下文所說，因為增上力的緣故才能得到。又根據下文，因為無分別智增上力的緣故，后得智才能生起這種色。有漏定不能生起這種色。這裡根據其體是真實的，是與無漏相似的有漏的緣故，才說無漏有漏。 問：既然無漏中有聲聞乘、緣覺乘、菩薩乘，都能得到無漏，那麼是誰得到呢？在大乘中有威德定，雖然初地和八地這兩個地方都有其名，但依于哪個地呢？又大義說，這通於有漏。有漏的不是真實的，不能任用，如果不是假想觀，任用者也是真實存在的。這裡說彼果彼境，大義說，果就是由定力，使本來的識別顯現變化色塵，就像進入凈土一樣，是后得智的力量所致。
【English Translation】 English version Birth, old age, and so on. It is not like that here. Therefore, it cannot be compared to the previous case. Why is establishing birth, etc., on form considered non-associated? Even name relying on sound is the same. Touch is established on the four great elements (四大, sì dà, earth, water, fire, wind), and because it is said to be an 'opening' (開入, kāi rù, sense base), name and so on can be taken, and then it is said to be non-associated. Touch must be taken based on the body, so the touch base (觸入, chù rù, sense base of touch) includes it. Apart from the four great elements, touch cannot be obtained. The other nine places can be obtained separately from the four great elements. If one touches a created form, one can only obtain the four great elements, and no other created form. Separately obtaining shape and color is only established on visible form, so it is common to both the clear and real aspects, within the form of the dharma base (法處, fǎ chù, the base of mental objects). As the Abhidharma (對法, duì fǎ, Buddhist philosophical texts) says, the form produced by the five kinds of samadhi (定, dìng, concentration) at will has two types: that of majestic samadhi (威德定, wēi dé dìng, samadhi with power) and that of false appearance. It is not the same for form produced by non-majestic samadhi. Here, only majestic samadhi is mentioned, meaning that among the five forms of the dharma base, four parts are completely false, and one part is false, and one part is real. Why is it like this? Because non-samadhi has no practical use, one should think reasonably. What is majesty, that it is said to be real? As the following text says, because it is unconditioned (無漏, wú lòu, free from outflows), it is called majesty; because it is the dharma of the noble ones, it is called majesty. This samadhi form can truly function, functioning like a real form. The form produced by non-majestic samadhi can only be seen by others, it cannot truly function, it does not function like a real form. Question: Unconditioned samadhi form can only be obtained after seeing the path (見諦, jiàn dì, seeing the truth), which is somewhat understandable. Why can conditioned samadhi also have such real effects? Because it is of the unconditioned kind of the noble ones, it can be obtained, as the following text says, because of the power of increase (增上力, zēng shàng lì, superior power). Also, according to the following text, because of the power of increase of non-discriminating wisdom (無分別智, wú fēn bié zhì, non-discriminating wisdom), subsequent wisdom (后得智, hòu dé zhì, wisdom attained after enlightenment) can arise this form. Conditioned samadhi cannot arise this form. Here, based on its substance being real, and being conditioned similar to unconditioned, it is said to be unconditioned and conditioned. Question: Since among the unconditioned, the Hearer Vehicle (聲聞乘, shēng wén chéng, vehicle of disciples), the Solitary Realizer Vehicle (緣覺乘, yuán jué chéng, vehicle of solitary realizer), and the Bodhisattva Vehicle (菩薩乘, pú sà chéng, vehicle of bodhisattvas) can all obtain the unconditioned, then who obtains it? In the Mahayana (大乘, dà chéng, Great Vehicle), there is majestic samadhi, although the names exist in both the first ground (初地, chū dì, first bhumi) and the eighth ground (八地, bā dì, eighth bhumi), but which ground does it rely on? Also, the great meaning says that this is common to the conditioned. The conditioned is not real and cannot be used. If it is not imaginary contemplation, the one who uses it is also truly existent. Here, regarding 'that fruit' and 'that object', the great meaning says that the fruit is the power of samadhi, causing the original consciousness to manifest and transform form dust, just like entering the Pure Land (凈土, jìng tǔ, pure land), it is caused by the power of subsequent wisdom.
本識別變為塵。此是定果實有也。言心之果故。是定所緣故。故此定色。望定亦是果。亦是境界。而是一物也。問曰唯定一數所變之色。是實物有。同時心王心所所變。亦實物有故。
論云及彼定相應識等境色是實物有。釋通疑難也。此中法處唯立三種。故律儀色皆假。以依思等而建立故。
論云又定所行色若依此係定即由此係四大種所造者。此據唯在色界。以定慧均定明利故。故論云。依此定。即此係四大造。若無色界亦有。如前五十三末文。何故此不言無色界者。彼無依身。略而不論。故下文。但從緣彼影像種類三摩地發。定中亦變。為影像大種造色名造。然非依彼本質大種而生名造。子細尋之。下文云。先為大種。后為造色。即亦有大種。是此義也。然非本觸處大種故說無。此法處攝。大種從能引勝定為言故。下文云。不依大種。然定自變為大種。定心果故。隨定所繫。說此係大種造。即此論云。無色界系定引生無漏定。起此色者。即無色大種所造。無色本無大種。何造也。此是無漏非有漏。似有漏體無漏。又釋唯在色界。有本系定大種造色。無色界者。如六十六云。若緣此界色為境。即亦此界大種造者。是有色唯色界故。又下文云。猶如變化。無色無故。若如前釋。依系定說造。據所屬故。雖是
【現代漢語翻譯】 現代漢語譯本 『本識別變為塵』，這是指禪定所產生的真實果實。因為它是心的果實，是禪定所緣的對象。因此，這種由禪定產生的色，相對於禪定來說，既是果實，也是境界，但本質上是同一事物。有人問：難道只有禪定這種單一心數所變現的色，才是真實存在的實物嗎？那麼，同時由心王和心所共同變現的色，也是真實存在的實物嗎？
《論》中說：『以及與禪定相應的識等所緣的色，都是真實存在的實物。』這是爲了消除人們的疑惑。這裡在法處只設立三種（法處所攝色），所以律儀色都是假立的，因為它們是依思等而建立的。
《論》中說：『又，禪定所行的色，如果依於此系（指欲界、色界、無色界）的禪定，就是由此係的四大種所造。』這指的是隻有在有（指有身根）的情況下。因為禪定和智慧都很明利。所以《論》中說：『依於此禪定，就是此係的四大所造。』如果沒有，也會有（定所生色），如前面第五十三末文所說。為什麼這裡不說沒有的情況呢？因為那裡沒有依身，所以省略不談。所以下文只說：『從緣彼影像種類三摩地發。』禪定中也會變現，稱為影像大種所造色，但並非依彼本質大種而生，所以稱為『造』。仔細推敲，下文說：『先為大種，后為造色』，也就是也有大種，就是這個意思。但並非根本觸處的大種，所以說沒有。這是法處所攝。大種是從能引發殊勝禪定的角度來說的。下文說：『不依大種』，但禪定自身變現為大種，因為是禪定心的果實。隨禪定所屬的界系，說此係的大種所造。也就是此《論》中說：『無系（指無色界）的禪定引發無漏定，所產生的色，就是無色界的大種所造。』無色界本來沒有大種，如何造呢？這是無漏的，不是有漏的，類似於有漏的體性，但實際上是無漏的。另一種解釋是，只有在有的情況下，才有本系禪定的大種所造色；沒有的情況，如第六十六所說：『如果緣此界（指欲界、色界）的色為境，就是此界的大種所造。』這是因為有色界只有**的緣故。又下文說：『猶如變化，無色界沒有（色法）的緣故。』如果按照前面的解釋，依系禪定來說造，是根據所屬的界系來說的，雖然是
【English Translation】 English version 'This recognition becomes dust.' This refers to the real fruit produced by Samadhi (定, meditative concentration). Because it is the fruit of the mind, it is the object of Samadhi. Therefore, this form (色, rupa) produced by Samadhi is both the fruit and the realm (境界, object of perception) in relation to Samadhi, but it is essentially the same thing. Someone asks: Is it only the form transformed by the single mental factor of Samadhi that is a real, existing thing? Then, is the form transformed simultaneously by the mind-king (心王, main consciousness) and mental factors (心所, mental events) also a real, existing thing?
The Treatise (論) says: 'And the form that is the object of the consciousness and so on that are in accordance with that Samadhi are real, existing things.' This is to dispel people's doubts. Here, only three types (of form) are established in the 'sphere of objects' (法處, dharma-ayatana), so the forms of moral discipline (律儀色, forms of morality) are all provisional, because they are established based on thought (思, cetana) and so on.
The Treatise says: 'Also, the form that is the object of Samadhi, if it relies on the Samadhi of this realm (系, dhatu, referring to the desire realm, form realm, and formless realm), is created by the four great elements (四大種, four great elements) of this realm.' This refers to the case where there is only ** (likely referring to a physical body or sense organ). Because both Samadhi and wisdom are clear and sharp. Therefore, the Treatise says: 'Relying on this Samadhi, it is created by the four great elements of this realm.' If there is no , there will also be (form produced by Samadhi), as mentioned in the last part of the fifty-third section earlier. Why doesn't it mention the case of no ** here? Because there is no dependent body there, so it is omitted. Therefore, the following text only says: 'Arising from the Samadhi that conditions those image-types.' Transformations also occur in Samadhi, called form created by the image-great-elements, but it is not born relying on those essential great elements, so it is called 'created.' Examine it carefully, the following text says: 'First there are the great elements, then there is the created form,' which means there are also great elements. But it is not the great element of the fundamental sphere of contact (觸處, sparsa-ayatana), so it is said that there are none. This is included in the sphere of objects. The great elements are spoken of from the perspective of being able to induce superior Samadhi. The following text says: 'Not relying on the great elements,' but Samadhi itself transforms into great elements, because it is the fruit of the Samadhi mind. According to the realm to which the Samadhi belongs, it is said that it is created by the great elements of this realm. That is, this Treatise says: 'The formless realm's (無系, arupa-dhatu) Samadhi induces the arising of undefiled (無漏, anasrava) Samadhi, and the form that arises is created by the great elements of the formless realm.' The formless realm originally has no great elements, so how is it created? This is undefiled, not defiled (有漏, sasrava), similar to the nature of the defiled, but actually undefiled. Another explanation is that only in the case of having ** is there form created by the great elements of the fundamental realm's Samadhi; in the case of not having , as mentioned in the sixty-sixth section: 'If one takes the form of this realm (desire realm, form realm) as the object, it is created by the great elements of this realm.' This is because the form realm only has . Also, the following text says: 'Like transformation, because the formless realm has no (form).' If according to the previous explanation, speaking of creation based on the realm's Samadhi, it is based on the belonging realm, although it is
無色界定。緣有色界色。為本質時。亦變為大種。猶如變化。據實用故。用同如化。依能引之定說無漏。色無色界大種。其實非界系。是法處收。與變化心神通色何別。有漏無漏別。第八緣不緣別。此緣分別有漏無漏別等。然威德定。亦實變為五根。然變似而非真。此但是扶根塵體。非清凈根體。又此色假名為色。若約本質功能。即如六十六云。隨緣彼界。彼界大種造。若據親生。即定中所變大種造。若據由生。即是定力。非由大種。如是種種依義差別也。又亦通無色界。有此威德定色。今此中言。隨定系妙界雖無觸四大。定中亦得變為四大。四大隨定故隨定系。據有依身為論。不言無色界。若下文等。通明威德定非威德定。前文定為能造者。此據前後剎那親依名造。非同剎那。如色界生。名為色造。然下勝定。先為大種。假依勝定中。自明說定道共戒。何處大造耶。無間有漏無漏任運。定能起此色。非勵力思惟。定能生此色。若菩薩是無漏。若二乘是有漏。皆能變化。令他受用。名威德定。余假想觀不爾故。非威德定。不名實色。如次下更當廣釋 色界色清凈非下眼境者。此據報色任運者。如梵王佛邊聽法。亦變化粗細。令欲界人見等。亦有粗義。
論解微細性有三種。一是極微色。如對法。即令極略極迥。
【現代漢語翻譯】 現代漢語譯本：無表色（無表業），取決於因緣而產生。當它作為本質時，也會轉變為四大種（地、水、火、風）。這就像變化一樣，因為它的作用是真實的。作用如同變化。根據能引發的禪定，說它是無漏的。無表色不是由四大種直接產生的，實際上它不屬於界系，而是屬於法處所攝。這與變化心和神通所變現的色有什麼區別呢？區別在於有漏和無漏，以及第八識是否緣取。這種因緣分別在於有漏和無漏等。然而，威德定（具有威神力的禪定）實際上也能變現出五根（眼、耳、鼻、舌、身），但這種變現是相似的，並非真實的。這只是扶助根塵的體性，不是清凈根的體性。而且，這種色只是假名為色。如果從本質功能來說，就像《六十六》中說的那樣，『隨順所緣的彼界，由彼界的大種所造。』如果從親生來說，就是由禪定中所變現的大種所造。如果從由生來說，就是由禪定之力所生，不是由大種所生。像這樣種種都是依據意義的差別而說的。而且，也通於無表色。有這種威德定所生的色。現在這裡說，隨順禪定所繫的妙界，雖然沒有觸四大，但在禪定中也能變現出四大。四大隨順禪定，所以隨順禪定所繫。這是根據有依身的情況來說的，沒有說無表色。如果下文等，通明威德定和非威德定。前文說禪定是能造者，這是根據前後剎那的親近依止而稱為造。不是同一剎那，就像業生，稱為色造。然而，下勝定，先成為大種，假借依止勝定中。自己明白地說定道共戒（由禪定、道力共同產生的戒律）。何處是大造呢？無間有漏無漏任運，禪定能生起這種色，不是通過努力思惟。禪定能生起這種色。如果是菩薩，就是無漏的，如果是二乘，就是有漏的，都能變化，讓他人受用，名為威德定。其餘的假想觀不是這樣，所以不是威德定，不名為實色。像這樣，接下來會更詳細地解釋。報色清凈，不是下眼境所能見到的，這是根據報色任運的情況來說的。例如梵天王在佛陀身邊聽法，也會變化粗細，讓欲界的人能夠看見等。也有粗顯的意義。 論中解釋微細性有三種。一是極微色，如《對法》中所說，即令極其微小極其遙遠。
【English Translation】 English version: Unmanifested form (Avijñapti-rūpa), arises depending on conditions. When it serves as the essence, it also transforms into the four great elements (earth, water, fire, wind). This is like transformation, because its function is real. The function is like transformation. Based on the samadhi (meditative concentration) that can induce it, it is said to be unconditioned (anāsrava). Unmanifested form is not directly produced by the four great elements; in reality, it does not belong to the realm of elements, but is included in the sphere of dharmas (dharma-āyatana). What is the difference between this and the form transformed by the mind of transformation and supernormal powers? The difference lies in conditioned (sāsrava) and unconditioned, and whether the eighth consciousness (ālaya-vijñāna) apprehends it. This causal distinction lies in conditioned and unconditioned, etc. However, the majestic samadhi (tejas-samādhi) can actually transform into the five sense organs (eye, ear, nose, tongue, body), but this transformation is similar and not real. This only supports the nature of the sense organs and their objects, not the nature of the pure sense organs. Moreover, this form is only nominally called form. If speaking from the perspective of essential function, it is as stated in the Sixty-Six, 'Following the conditions of that realm, it is created by the great elements of that realm.' If speaking from the perspective of direct birth, it is created by the great elements transformed in samadhi. If speaking from the perspective of arising from, it arises from the power of samadhi, not from the great elements. Thus, these various statements are based on differences in meaning. Moreover, it also applies to unmanifested form. There is this form produced by the majestic samadhi. Now, it is said here that following the subtle realm associated with samadhi, although there are no tangible four great elements, the four great elements can also be transformed in samadhi. The four great elements follow samadhi, so they follow the realm associated with samadhi. This is discussed based on the existence of a dependent body, without mentioning unmanifested form. If the following text, etc., generally clarifies majestic samadhi and non-majestic samadhi. The previous text stated that samadhi is the creator, which is called creation based on the close dependence of the preceding and following moments. It is not the same moment, like karma arising, called form creation. However, the superior samadhi below first becomes the great elements, relying on the superior samadhi. It is clearly stated that the precepts shared by samadhi and the path (dhyāna-mārga-sādhāraṇa-śīla). Where is the great creation? Uninterrupted conditioned and unconditioned spontaneously, samadhi can generate this form, not through effortful thought. Samadhi can generate this form. If it is a Bodhisattva, it is unconditioned; if it is a Two-Vehicle practitioner, it is conditioned, both can transform, allowing others to benefit, called majestic samadhi. Other imagined contemplations are not like this, so they are not majestic samadhi, and are not called real form. Like this, it will be explained in more detail below. The pure rewarded form is not visible to the lower eyes, this is based on the situation of the rewarded form spontaneously. For example, the Brahma King listening to the Dharma beside the Buddha also transforms coarseness and subtlety, allowing people in the desire realm to see, etc. There is also the meaning of coarseness. The treatise explains that there are three kinds of subtle nature. The first is extremely subtle form, as mentioned in the Abhidharma, which is extremely small and extremely distant.
為此定俱色門故。彼據所礙能礙異故分二種。與此無違。其遍計所起色。以第六心計緣故應有。諸心心所。皆有遍計所起色。此中唯言色者。據色明瞭可取說。非如無色法。若爾聲中何故有遍計所起聲。此法師問之。如對法抄會。第二種類色。即粗色之種類耶。若此處中有。此與不處中有。為種類故。極微五相。如本地第三卷勘之。
論云極微有十五種。謂眼等五色等五地等四法處實色有一者。此中法處。偏據實者說 若爾色等中亦有假者。應同法處。又觸所造全假何不言。義曰不然。可受用故。法處余假。不可用故。色等中雖假。仍彼識等別緣。法處中唯第六緣故不為例。又依俱生故不例。又觸處若即與大俱者。亦不簡其法處。不如此等故不論 問何因緣故諸有對法同處一處不相舍離而不說名無對性耶。答隨順轉故由彼展轉相順生不相妨礙者。即由諸香等。極相隨順。不相妨礙。所以如此無分 建立極微。如本地第三卷云。非極微更有餘細分別得等。
論云極微唯三眼境非肉天者。以此二眼依明暗生故。慧等三眼以何為體。法師云。慧眼緣空。法眼緣有。即皆后得智。其佛眼須別有體故。以無分別為佛眼。肉眼不然。果方名故 若爾此智緣如。云何緣極微。既爾慧眼緣空。如何緣極微。義曰緣極微空故
【現代漢語翻譯】 現代漢語譯本：爲了確定俱生色（俱時產生的色法）的範疇，根據它們所依據的障礙和能障礙的不同，將其分為兩種。這與上述觀點沒有衝突。遍計所起色（由遍計所執產生的色法），因為是第六意識計度攀緣的，所以應當存在。所有的心和心所法，都可能有遍計所起色。這裡只說『色』，是因為色法明顯容易被認知，不像無色法那樣。如果這樣，那麼聲音中為什麼會有遍計所起聲呢？這是法師提出的疑問，就像在《對法抄會》中討論的那樣。第二種色法，是粗色（可以分割的色法）的種類嗎？如果這裡面有，那麼存在於處中（有處所的色法）和不存在於處中（沒有處所的色法）的，是因為種類的緣故嗎？極微（不可再分的最小物質單位）的五種相狀，可以參考《瑜伽師地論·本地分》第三卷。 論中說，極微有十五種，即眼等五根、色等五境、地等四大種，以及法處所攝的實色一種。這裡所說的法處，是偏指實色而言。如果這樣，那麼色等五境中也有虛假的，應該和法處一樣。而且觸所造色（由觸覺產生的色法）全是虛假的，為什麼不說呢？解釋說，不是這樣的，因為觸所造色可以被受用。法處中的其他虛假法，是不可受用的。色等五境中即使有虛假的，仍然可以被相應的識所分別緣取，而法處中的法，只能被第六意識緣取，所以不能作為例子。而且，因為是俱生（同時產生）的緣故，所以不能作為例子。另外，觸處如果和大種（地、水、火、風）同時存在，也不簡擇其法處。因為沒有這些情況，所以不討論。問：為什麼有對法（有障礙的法）同處一處，不互相舍離，卻不稱為無對性呢？答：因為隨順運轉的緣故，由於它們輾轉相順而生，不互相妨礙。就像諸香等，極其隨順，不互相妨礙，所以如此沒有分別。建立極微的理論，可以參考《瑜伽師地論·本地分》第三卷，其中說，極微不能再被進一步細分。 論中說，極微只能被三種眼所見，即肉眼、天眼和慧眼，不能被肉眼和天眼所見，是因為這兩種眼依靠光明和黑暗而生。慧眼等三種眼以什麼為體呢？法師說，慧眼緣空，法眼緣有，都是后得智（證得真理后所獲得的智慧）。佛眼必須有另外的體性，所以以無分別為佛眼。肉眼不是這樣，因為是果報而得名。如果這樣，那麼這種智慧緣取什麼呢？如何緣取極微呢？既然如此，慧眼緣空，如何緣取極微呢？解釋說，因為緣取極微的空性。
【English Translation】 English version: For the purpose of defining the category of co-arisen matter (俱生色), it is divided into two types based on the different obstructions and the ability to obstruct that they rely on. This does not contradict the above view. Imaginary matter (遍計所起色), because it is conceived and cognized by the sixth consciousness, should exist. All minds and mental factors may have imaginary matter. The reason for only mentioning 'matter' here is because matter is clearly and easily perceived, unlike formless phenomena. If so, why is there imaginary sound in sound? This is a question raised by the Dharma master, as discussed in the Abhidharma Compendium. Is the second type of matter, the category of coarse matter (粗色)? If it exists here, then the existence in a place (有處所的色法) and the non-existence in a place (沒有處所的色法) are due to the category? The five characteristics of atoms (極微), can be found in the Yogacarabhumi-sastra, Local Section, Volume 3. The treatise states that there are fifteen types of atoms: the five sense organs such as the eye, the five sense objects such as form, the four great elements such as earth, and one type of real matter included in the dharma-sphere. The dharma-sphere mentioned here refers specifically to real matter. If so, then there are also unreal things in the five sense objects such as form, which should be the same as the dharma-sphere. Moreover, all matter produced by touch (觸所造色) is unreal, why not mention it? The explanation is that it is not so, because matter produced by touch can be experienced. Other unreal dharmas in the dharma-sphere cannot be experienced. Even if there are unreal things in the five sense objects such as form, they can still be cognized by the corresponding consciousness, while the dharmas in the dharma-sphere can only be cognized by the sixth consciousness, so they cannot be used as examples. Moreover, because they are co-arisen, they cannot be used as examples. In addition, if the touch-sphere exists simultaneously with the great elements (地、水、火、風), it does not distinguish its dharma-sphere. Because these situations do not exist, they are not discussed. Question: Why do obstructive dharmas (有對法) exist in the same place and do not abandon each other, but are not called non-obstructive? Answer: Because they operate in accordance with each other, they are produced in mutual harmony and do not hinder each other. Just like various fragrances, they are extremely harmonious and do not hinder each other, so there is no distinction. The theory of establishing atoms can be found in the Yogacarabhumi-sastra, Local Section, Volume 3, which states that atoms cannot be further subdivided. The treatise states that atoms can only be seen by three types of eyes: the physical eye, the divine eye, and the wisdom eye. They cannot be seen by the physical eye and the divine eye because these two eyes rely on light and darkness to arise. What is the nature of the three eyes such as the wisdom eye? The Dharma master said that the wisdom eye cognizes emptiness, and the Dharma eye cognizes existence, both of which are acquired wisdom (證得真理后所獲得的智慧). The Buddha eye must have a separate nature, so non-discrimination is considered the Buddha eye. The physical eye is not like this, because it is named after the result of karma. If so, what does this wisdom cognize? How does it cognize atoms? Since the wisdom eye cognizes emptiness, how does it cognize atoms? The explanation is that it cognizes the emptiness of atoms.
。亦得緣極微。既爾此智亦緣極微。如無分別智。亦得緣極微。以無分別智。為佛眼體。法師云。又佛眼者即法眼。緣有之眼也。又義不然。雖要須別慧眼。緣理即正體智。法眼緣于空有。即后得智。佛眼總攝前二。以為佛眼。何以知者。如對法雲。其真如唯聖慧眼境。故知慧眼而緣真如 若爾經言得法眼凈。法眼應緣理。義曰雖言凈故即緣真如。法名通故。得無漏法眼。非五眼中法眼。若爾何故此卷下末云。聖慧眼見一切色若遠近等。即法眼異名。以慧為體故名慧眼。非五眼中慧眼也。在因名慧法。在果總名佛。約用以離。總有三眼佛亦具足。此如大智度論自釋。此爲了義 猶如水滴。不至極微。又云及喻水滴。至小微色即不爾者。此水豈是細微色耶。取先解。
論云復由五相應知名不如理思議極微者。第一謂婆沙。多極微雖無獨住。然諸聚色中。有彼自體。正破一切有部。兼破吠世史迦。第二有生有滅。正是一切有部。其吠世史迦。父母極微是常。余是無常。今兼破之。第三正是吠世史迦。以彼計云。劫初父母極微。于空劫中散住處處。后成劫時。父母和合而生子微名合。第四正是一切有部。以積極微成聚色故。又云正量部義。彼無鄰虛。有積集故。第五吠世史迦。以父母微和合故生子種。種名粗重色。以
【現代漢語翻譯】 現代漢語譯本：也能緣于極微（最小的物質單位）。既然如此，這種智慧也能緣于極微，就像無分別智一樣，也能緣于極微。因為無分別智是佛眼的本體。法師說：『佛眼就是法眼，是緣于存在的眼睛。』這種說法不對。雖然需要另外的慧眼，緣于理，也就是正體智。法眼緣于空和有，也就是后得智。佛眼總攝前兩者，作為佛眼。為什麼這麼說呢？如《對法》所說：『其真如唯聖慧眼境。』所以知道慧眼是緣于真如的。如果這樣，經文說『得法眼凈』，法眼應該緣于理。義曰：雖然說是『凈』，所以緣于真如，『法』這個名稱是通用的，得到的是無漏法眼，不是五眼中的法眼。如果這樣，為什麼這卷經文的末尾說：『聖慧眼見一切色，無論遠近等』，這是法眼的異名，因為以慧為本體，所以叫慧眼，不是五眼中的慧眼。在因位時叫慧法，在果位時總稱佛。從作用上來說，總共有三眼，佛也全部具備。這就像《大智度論》自己解釋的那樣，這是爲了義。就像水滴，不能到達極微。又說以及比喻水滴，到達最小的微色就不一樣了，這水難道是細微色嗎？取先前的解釋。 論中說，又因為五種相應，知道不如理思議極微。第一種是婆沙，多數極微雖然沒有單獨存在，但是在各種聚集的色法中，有它們的自體。這是爲了破斥一切有部，也兼破吠世史迦。第二種是有生有滅，這正是破斥一切有部。吠世史迦認為，父母極微是常，其餘是無常，現在兼破之。第三種正是破斥吠世史迦，因為他們認為，劫初的父母極微，在空劫中散住在各處，后成劫時，父母和合而生子微，名叫合。第四種正是破斥一切有部，因為積極微而形成聚集的色法。又說是正量部的義理，他們沒有鄰虛，因為有積集。第五種是吠世史迦，因為父母微和合而生子種，種名叫粗重色，因為……
【English Translation】 English version: It can also cognize the paramāṇu (smallest unit of matter). Since this is the case, this wisdom can also cognize the paramāṇu, just like non-discriminating wisdom, which can also cognize the paramāṇu. Because non-discriminating wisdom is the essence of the Buddha-eye (buddha-cakṣus). The Dharma Master says: 'The Buddha-eye is the Dharma-eye (dharma-cakṣus), which is the eye that cognizes existence.' This statement is incorrect. Although another wisdom-eye (prajñā-cakṣus) is needed, it cognizes the principle, which is the correct essential wisdom. The Dharma-eye cognizes emptiness and existence, which is the subsequent wisdom (pṛṣṭhalabdha-jñāna). The Buddha-eye encompasses both of the former, serving as the Buddha-eye. How do we know this? As the Abhidharmasamuccaya says: 'Its Suchness (tathatā) is solely the object of the holy wisdom-eye.' Therefore, we know that the wisdom-eye cognizes Suchness. If so, the sutra says 'attainment of purity of the Dharma-eye,' the Dharma-eye should cognize the principle. The meaning says: Although it says 'purity,' therefore it cognizes Suchness, the name 'Dharma' is universal, what is attained is the unconditioned Dharma-eye, not the Dharma-eye among the five eyes. If so, why does the end of this scroll say: 'The holy wisdom-eye sees all forms, whether near or far, etc.,' this is another name for the Dharma-eye, because it has wisdom as its essence, therefore it is called the wisdom-eye, not the wisdom-eye among the five eyes. In the cause stage it is called wisdom-dharma, in the result stage it is generally called Buddha. In terms of function, there are a total of three eyes, and the Buddha possesses all of them. This is as the Mahāprajñāpāramitopadeśa explains itself, this is the definitive meaning. Just like a drop of water, it cannot reach the paramāṇu. It also says and compares a drop of water, reaching the smallest subtle color is not the same, is this water a subtle color? Take the previous explanation. The treatise says, 'Furthermore, due to five correspondences, it is known that incorrect conceptualization of the paramāṇu occurs.' The first is Vaibhāṣika, most paramāṇus do not exist independently, but in various aggregated forms, they have their own essence. This is to refute the Sarvāstivāda, and also refutes the Vaiśeṣika. The second is having arising and ceasing, this is precisely to refute the Sarvāstivāda. The Vaiśeṣika believes that the parent paramāṇus are permanent, and the rest are impermanent, now we refute them both. The third is precisely to refute the Vaiśeṣika, because they believe that the parent paramāṇus at the beginning of the kalpa, are scattered in various places during the empty kalpa, and when the kalpa is formed later, the parent paramāṇus combine and give birth to a child paramāṇu, called combination. The fourth is precisely to refute the Sarvāstivāda, because accumulating paramāṇus forms aggregated forms. It is also said to be the meaning of the Sautrāntika, they do not have adjacent space, because there is accumulation. The fifth is the Vaiśeṣika, because the parent paramāṇus combine and give birth to a child seed, the seed is called coarse heavy form, because...
微無體。無體故即無生滅。無生滅故。無合無散。不可言聚色從微生等。以此理知。如前五計皆為不如理。
論解五勝利中。第一得破常勝利。而證無常。第二知無常故。不計我我所。第三既無我故。俱時我慢亦能斷滅。第四斷見慢已。于彼境界不起諸惑。伏令不現起。第五伏諸惑故。于境不取相。而能除法執。此五勝利。得有別人。類思可解。法師云。初是空門。中三無愿門。后一無相門 問曰何故第二破我。乃言無愿。今更解。初二是空。空行攝空無我行故。中二無愿。依不攝道。四行準諦配之可知。
論解依止生中。云若有說言於此處所等者。謂一切有部計。如一石中水火風大相。雖不可得。然極微必有。彼以後得有故今應問。彼此地大可得聚者。與餘三大不可得者。為體是等一種故可得。不等故可得。若體一種而彼三大不可得者。非理。量云於一石中余水火風亦應可得。體等有故。如地大。若不等者。為體量故不等。為據增上用故不等。若形量故不等。而地大可得。餘三大形量小不可得。而實是有者。彼三大小分應可得。以有分別形量故。少分既不可得故。故知此中無三大。量云汝宗石中少分火等之大亦應是無。不可得故。如兔角等。若據用故。地大有用相可得。三大有用少故不可得者。用依于
【現代漢語翻譯】 現代漢語譯本 微細到沒有形體。因為沒有形體，所以就沒有生滅。因為沒有生滅，所以就沒有聚合和離散。不能說聚合的色法是從微塵產生的等等。用這個道理來理解，像前面五種計度都屬於不如理的。
在論述解釋五種勝利中，第一種是破除常的勝利，從而證得無常。第二種是知道無常的緣故，就不計較我與我所。第三種是既然沒有我，同時我慢也能斷滅。第四種是斷除見慢之後，對於那些境界不起各種迷惑，使其伏藏而不顯現。第五種是伏藏各種迷惑的緣故，對於境界不取相，而能夠去除法執。這五種勝利，可以有個別的理解，可以根據類別思考理解。法師說，最初是空門，中間三種是無愿門，最後一種是無相門。問：為什麼第二種破我，卻說是無愿？現在進一步解釋，最初兩種是空，因為空行包含空無我行。中間兩種是無愿，依據不攝之道。四行與諦的配合可以知道。
在論述解釋依止生中，說到如果有人說在某個處所等等，指的是一切有部的計度。例如在一塊石頭中，水、火、風三大雖然不可得，但是極微必定有。他們認為以後才會有，現在應該問：那些地大可以得到的聚合，與其餘三大不可得到的，它們的體性是相同的一種所以可以得到，還是不相同所以可以得到？如果體性相同而那三大不可得到，這是不合理的。可以這樣推論：在一塊石頭中，其餘的水、火、風也應該可以得到，因為體性相同並且存在，就像地大一樣。如果體性不相同，是因為形量不相同所以不相同，還是因為憑藉增上作用所以不相同？如果是形量不相同，而地大可以得到，其餘三大形量小所以不可得到，但實際上是存在的，那麼那三大的小部分應該可以得到，因為有可以分辨的形量。既然少部分都不可得到，所以知道這其中沒有三大。可以這樣推論：你們宗派的石頭中少部分的火等之大也應該是沒有的，因為不可得到，就像兔角等等。如果是憑藉作用的緣故，地大有作用的相可以得到，三大因為作用少所以不可得到，那麼作用依賴於
【English Translation】 English version Subtle to the point of being without substance. Because it is without substance, it is without arising and ceasing. Because it is without arising and ceasing, it is without aggregation and dispersion. It cannot be said that aggregated matter arises from minute particles, and so on. Understanding this principle, the previous five estimations are all irrational.
In the discussion and explanation of the five victories, the first is the victory of breaking permanence, thereby realizing impermanence. The second is that knowing impermanence, one does not cling to 'I' and 'mine'. The third is that since there is no 'I', arrogance is also simultaneously extinguished. The fourth is that after breaking the view of arrogance, one does not generate delusions regarding those realms, suppressing them so they do not manifest. The fifth is that because of suppressing all delusions, one does not grasp at appearances in relation to objects, and is able to remove attachment to dharmas. These five victories can be understood individually, and can be understood by thinking according to categories. The Dharma master said that the first is the door of emptiness (Śūnyatā), the middle three are the door of wishlessness (Apranihita), and the last one is the door of signlessness (Animitta). Question: Why is it said to be wishlessness when the second one breaks 'I'? Now, further explanation: the first two are emptiness, because the practice of emptiness includes the practice of emptiness and no-self. The middle two are wishlessness, based on the path that does not include. The correspondence of the four practices with the Truths can be known.
In the discussion and explanation of dependent arising, it is said that if someone says 'in this place' and so on, it refers to the estimations of the Sarvāstivāda school. For example, in a stone, the three great elements of water, fire, and wind, although not obtainable, the ultimate particles must exist. They believe that they will exist later, so now it should be asked: those aggregates of earth element that can be obtained, and the remaining three great elements that cannot be obtained, are their natures the same so they can be obtained, or are they different so they can be obtained? If the natures are the same but those three great elements cannot be obtained, this is unreasonable. It can be inferred that in a stone, the remaining water, fire, and wind should also be obtainable, because the natures are the same and they exist, just like the earth element. If the natures are different, is it because the forms and quantities are different, or is it because they rely on increasing function? If it is because the forms and quantities are different, and the earth element can be obtained, while the remaining three great elements are small in form and quantity so they cannot be obtained, but they actually exist, then the small parts of those three great elements should be obtainable, because there are distinguishable forms and quantities. Since even the small parts cannot be obtained, it is known that there are no three great elements in this. It can be inferred that in your school's stone, the small parts of fire and other great elements should also be non-existent, because they cannot be obtained, like rabbit horns and so on. If it is because of the function, the earth element has a functional aspect that can be obtained, while the three great elements have little function so they cannot be obtained, then the function depends on
體。體既無有而有用者。此執非理。量云于石中無水等威勢。以無體故。如兔角等。汝言石中三大勢用。為少分是有故。不等者火亦應無。以無體故。如龜毛等。如下所言。從暖生冷即有喻。界而有大。此大乘中何故諦之。義曰大乘不然。以一切界皆在本識故。后若彼法生。皆依本識種故。至下文更會。下文云。雖無自性然有其界者。此據經部師義。非大乘。然如石中。雖無三大之相。然本識中有其種子。遇緣生三大。亦就大乘解。
論云又復諸天或現前欲或不現前欲及北方等資具多分勢引生者。此皆報得說業生。何故乃言由現欲起。義曰於此生中。總受一起欲。即得之報。若說其果。誰不從業生。此據多分現前相語故。言從欲生。
論次諸聚色生如種種物石磨為末等。乃至隨彼生因增上力故如是而生為有用故者。隨彼種子生因增上力故。如是而生。為有根之取用故。所以如此。又隨四大生因增上力故。造色用雜。如是而生。為根有眼根等取時。諸塵皆有。於此聚中有是用故。故知諸色用雜而生。此明和雜不相離。如本地第三卷解。
論云諸說種生何緣說大種造於色耶。答由彼變異而變異故。彼所建立及任持故。此之三義。如下生依立持養五義中配之。此中變易。含生因依因養因三種。即先大種生
【現代漢語翻譯】 現代漢語譯本 體。如果『體』既不存在又起作用，這種執著是不合理的。可以這樣論證：就像石頭中沒有水等作用一樣，因為它沒有『體』，就像兔角一樣。你說石頭中有三大作用，是因為少部分存在嗎？如果不是，那麼火也應該不存在，因為它沒有『體』，就像龜毛一樣。如下文所說，從暖產生冷，這就有比喻了。既然『界』而有『大』，那麼在大乘中為何要執著於此呢？我的意思是說，大乘並非如此，因為一切『界』都在本識中。之後如果那些法產生，都是依靠本識的種子。下文會進一步解釋。下文說：『雖然沒有自性，但有其界』，這是根據經部師的觀點，並非大乘的觀點。然而，就像石頭中，雖然沒有三大（地、水、火）的相，但本識中有其種子，遇到因緣就會產生三大，這也是就大乘的解釋。
論中說：『諸天或者現前有慾望，或者不現前有慾望，以及北方等地的資具，大多是勢力牽引而產生的』。這些都是報得，說是業力所生。為何又說是由現前慾望而起呢？我的意思是說，在這一生中，總的來說，一起慾望，就得到相應的報應。如果說其結果，誰不是從業力所生呢？這是根據大部分現前相互作用的情況，所以說是從慾望而生。
論中接著說：『各種聚集的色法產生，就像各種物體被石磨磨成粉末一樣，乃至隨著那些產生的原因的增上力，就這樣產生，爲了起作用』。隨著那些種子的產生原因的增上力，就這樣產生，爲了有根的取用。所以是這樣。又隨著四大產生原因的增上力，造色作用混雜，就這樣產生，爲了根（如眼根等）在取用時，各種塵境都存在於此聚集之中，所以知道各種色法的作用是混雜而生的。這說明和合混雜，不可分離，就像《本地》第三卷所解釋的那樣。
論中說：『各種說法都說種子產生，為何又說大種造色呢？』回答說：『因為大種的變異導致色法的變異，色法由大種所建立和任持』。這三種含義，如下文在『生、依、立、持、養』五義中進行對應。其中『變易』，包含生因、依因、養因三種，即先有大種產生。
【English Translation】 English version 『Substance』. If a 『substance』 neither exists nor functions, this attachment is unreasonable. It can be argued that just as there is no water or other power in a stone because it has no 『substance』, like a rabbit's horn. You say that there are three great functions in a stone because a small part exists? If not, then fire should also not exist because it has no 『substance』, like turtle hair. As stated below, cold is produced from warmth, which is an analogy. Since 『dhātu』 (element) gives rise to 『mahābhūta』 (great element), why cling to this in Mahayana? I mean that Mahayana is not like this, because all 『dhātu』 are in the Alaya-consciousness (storehouse consciousness). Afterwards, if those dharmas arise, they all rely on the seeds of the Alaya-consciousness. It will be further explained below. The following says: 『Although there is no self-nature, there are its dhātu』, this is according to the view of the Sautrāntika school, not the Mahayana school. However, like in a stone, although there are no characteristics of the three great elements (earth, water, fire), there are seeds in the Alaya-consciousness, and when conditions arise, the three great elements will be produced, which is also an explanation from the perspective of Mahayana.
The treatise says: 『The devas (gods) either have desires present or not present, and the resources of the northern regions, etc., are mostly produced by the force of karma』. These are all results of past actions, saying that they are born of karma. Why do you say that they arise from present desires? I mean that in this life, generally speaking, once a desire arises, the corresponding retribution is obtained. If we talk about the result, who is not born of karma? This is based on the situation of most present interactions, so it is said to be born of desire.
The treatise continues: 『Various aggregates of rūpa (form) arise, just like various objects are ground into powder by a stone mill, and even with the increasing power of the causes of those arising, they arise in this way, in order to function』. With the increasing power of the causes of those seeds arising, they arise in this way, in order to have the use of the roots. That's why it is like this. Also, with the increasing power of the causes of the four great elements arising, the functions of produced rūpa are mixed, and they arise in this way, so that when the roots (such as the eye-root, etc.) are used, all the sense objects are present in this aggregate, so it is known that the functions of various rūpa are born mixed. This shows that combination and mixing are inseparable, as explained in the third volume of the Yogācārabhūmi-śāstra.
The treatise says: 『Various statements say that seeds produce, why do you say that the mahābhūta (great elements) create rūpa (form)?』 The answer is: 『Because the changes of the mahābhūta cause the changes of rūpa, and rūpa is established and maintained by the mahābhūta』. These three meanings are matched in the five meanings of 『birth, reliance, establishment, maintenance, and nourishment』 below. Among them, 『change』 includes the three types of causes: the cause of birth, the cause of reliance, and the cause of nourishment, that is, the mahābhūta arises first.
為生因。后隨其業則是依因。勝定力是養因。中一分可知。余建立建立因。任持是任持因。本地第三卷。更有廣明五因。及說大造。所以並此四解。
論云士夫用者謂由地大所打觸故。可解 器差別者。謂由本器別。令余色變易生。如雨至海變成鹹味。若至地獄便成猛火。若至其地便長草木。若隨蚌蛤之口。便為真珠。皆為器別。所以造色變易而生 田差別者。謂由地肥瘦等故。令禾稼等種種不同。又由地別故。地味各異。
論云勝定力故者勝定力故先起大種然後造色變異而生等者。此中太師云。上云若依此係定。即此係四大造。若約根大造論唯色界系。若得定中。亦變為大種。如此處文。如入無色定。起定果色。此所起色。無色定所變故。隨見分是無色界系。此所造色隨定系。亦無色界系。前文通上二界。今此定中初念。先起大種。唯為堅濕暖動。不為造色。后剎那中方為造色。何以得知。即此卷下文云。勝定果色不依大種。唯依于定。然依種類影像三摩地。亦得名為大種所造。此中文意。若約同念。如地獄根等大造義。初有大種。即有造色名。不依大種。若此所造色。亦依三摩地。前念種類大種故。亦得名為四大所造。若非定等色。大與造色。必同時造。其此定大種別時造。今此文云先起大種者。謂
【現代漢語翻譯】 現代漢語譯本：『為生因』（為…而生的原因）。『后隨其業則是依因』（之後跟隨其業則是所依賴的原因）。『勝定力是養因』（殊勝禪定的力量是滋養的原因）。『中一分可知』（其中一部分可以知道）。『余建立建立因』（其餘建立建立的原因）。『任持是任持因』（保持是保持的原因）。本地第三卷。更有廣明五因。及說大造。所以並此四解。
論中說『士夫用者謂由地大所打觸故』（人使用是因為地大的撞擊接觸的緣故），可以理解。『器差別者』（容器的差別），是指因為容器的差別，使得其餘的顏色發生改變而產生。例如雨水到了海里就變成鹹味，如果到了地獄就變成猛火，如果到了土地上就生長草木，如果隨著蚌蛤的口，就變成珍珠，都是因為容器的差別。所以造作的顏色改變而產生。『田差別者』（田地的差別），是指因為土地肥沃或貧瘠等原因，使得禾苗莊稼等種種不同。又因為土地的差別，土地的味道也各不相同。
論中說『勝定力故者勝定力故先起大種然後造色變異而生等者』（殊勝禪定的力量，殊勝禪定的力量先產生大種，然後造作的顏色發生變異而產生等等）。這裡太師說，上面說如果依靠這個系列的禪定，就是這個系列的四大造作。如果根據根大造作的理論，只有系。如果得到禪定，也會轉變為大種。就像這裡的文字，如同進入無色定，產生禪定果報的顏色。這個產生的顏色，因為無色定所轉變的緣故，隨著見分是無系。這個造作的顏色隨著禪定系，也是無**系。前面的文字貫通上二界。現在這個禪定中最初的念頭，先產生大種，只是堅硬、潮濕、溫暖、運動，不是爲了造作顏色。之後的剎那中才造作顏色。憑什麼知道呢？就是這一卷下面的文字說，殊勝禪定果報的顏色不依靠大種，只依靠禪定。然而依靠種類影像三摩地（Samadhi，定），也可以稱為大種所造。這段文字的意思是，如果按照相同的念頭，如地獄根等大造的含義。最初有大種，就有造作顏色的名稱。不依靠大種，如果這個造作的顏色，也依靠三摩地（Samadhi，定），前念種類大種的緣故，也可以稱為四大所造。如果不是禪定等的顏色，大種和造作顏色，必定同時造作。而這個禪定的大種分別時造作。現在這段文字說先產生大種，是指
【English Translation】 English version: 『Hetu for arising』 (the cause for arising). 『Following karma is the dependent cause』 (following karma afterward is the cause upon which one relies). 『Superior Samadhi power is the nourishing cause』 (the power of superior Samadhi is the nourishing cause). 『One part in the middle can be known』 (one part of it can be known). 『The rest establish the establishing cause』 (the rest establish the cause of establishing). 『Maintaining is the maintaining cause』 (holding is the holding cause). Local Treatise, Volume 3. Furthermore, there is a broad explanation of the five causes, and the explanation of great creation. Therefore, these four explanations are combined.
The Treatise says, 『The use by a person is because of the impact and contact of the earth element』 (the use by a person is said to be because of the impact and contact of the earth element), which can be understood. 『The difference in vessels』 (the difference in containers) refers to the fact that because of the difference in containers, the remaining colors change and arise. For example, rainwater becomes salty when it reaches the sea, becomes fierce fire when it reaches hell, grows grass and trees when it reaches the earth, and becomes pearls when it enters the mouth of a clam, all because of the difference in containers. Therefore, the created colors change and arise. 『The difference in fields』 (the difference in fields) refers to the fact that because of the fertility or barrenness of the land, the crops are different. Also, because of the difference in land, the tastes of the land are different.
The Treatise says, 『Because of the power of superior Samadhi, the great elements arise first, and then the created colors change and arise, etc.』 (because of the power of superior Samadhi, the great elements arise first, and then the created colors change and arise, etc.). Here, the Great Teacher says that if one relies on this series of Samadhi, then it is the creation of the four great elements of this series. If one discusses the creation of the root great elements, it is only the ** series. If one attains Samadhi, it will also transform into great elements. Just like the text here, like entering the Formless Realm Samadhi, the color of the Samadhi fruit arises. This arising color, because it is transformed by the Formless Realm Samadhi, follows the seeing aspect and is the non- series. This created color follows the Samadhi series and is also the non- series. The previous text connects the two upper realms. Now, in the initial thought of this Samadhi, the great elements arise first, only as solidity, moisture, warmth, and motion, not for creating colors. Only in the subsequent moment does it create colors. How do we know this? It is said in the text below this volume that the color of the superior Samadhi fruit does not rely on the great elements, but only on Samadhi. However, relying on the species image Samadhi (Samadhi), it can also be called created by the great elements. The meaning of this text is that if it is according to the same thought, like the meaning of the great creation of the lower realm roots, etc., if there is an initial great element, then there is the name of created color. If it does not rely on the great elements, if this created color also relies on Samadhi (Samadhi), because of the great elements of the previous thought species, it can also be called created by the four great elements. If it is not the color of Samadhi, etc., the great element and the created color must be created simultaneously. But this Samadhi's great element is created at different times. Now this text says that the great elements arise first, referring to
前念變為大種。后念方為造色。不是即同念造。依彼生名為造故。是大造義。又解此中據定果實色。所以定中亦變為大種。若約下文。不變為大種者。據假定色。須依實大造故。取定前三摩地種類影像色大種造。既言種類影像三摩地。此解不如前文。此中據實定色者。皆變為大造。下文以要依本質。方定中變為大種故。隱定中大種不論。不言依大造。從本緣故。亦得名大種造。今準思。前捲雲。一切色皆得自在。即變為大種。此文為證。如加行心引大種等。如此文。即大種造定中色。若加行不引。大種唯引造色者。下文言非大種造。說依影像三摩地發故。唯說名為造。六十六云。隨得彼界彼大種造。
論解何因得知有此不應如響等者。今論主云。若有色界無中有傳識。云何得生於彼。外伏難云。如谷響應。豈須物傳而能傳響者。如月影等豈假傳來流影水裡。如緣遠處。豈假傳往。如此三事不假物傳。何容受生而藉中有。今答之云。不應如響。唯惑心亂等。次第配三。大乘如響如影。耳聞時唯聞本聲。但意惑亂故。謂言谷中有響。如鏡中像相似。今就彼宗故言不滅。
論云當知大種先據處所后余造色依此處轉者。此據能依所依門。業生招報時。起大種為所依故。俱時即有造色。造色是能依故。故云余造色。
【現代漢語翻譯】 現代漢語譯本 前一念轉變為大種（Mahābhūta，四大元素），后一念才成為造色（Upādā rūpa，衍生色）。不是說念頭本身直接創造了色，而是依仗大種而生，所以稱為『大造』的意義。另一種解釋是，這裡指的是已確定的真實色法。因此，在禪定中也會轉變為大種。如果按照下文的說法，不變為大種，指的是假定的色法，必須依靠真實的大種才能創造出來。取禪定前三摩地（Samādhi，禪定）的種類影像色，由大種所造。既然說是種類影像三摩地，這種解釋不如前文。這裡指的是真實的禪定色法，都會轉變為大造。下文說必須要依靠本質，才能在禪定中轉變為大種，所以隱藏了禪定中的大種而不論。不說依靠大造，是因為從根本因緣的緣故，也可以稱為大種造。現在可以參考前卷所說，一切色法都能自在轉變，即轉變為大種，本文可以作為佐證。例如加行心（瑜伽行派的修行方法）引導大種等，就像本文所說，即大種造的禪定中的色法。如果加行心不引導大種，只引導造色，下文會說『非大種造』，因為是依靠影像三摩地而生起，所以只說是『造』。第六十六卷說，隨其所得的彼界，彼大種造。
論中解釋，根據什麼得知有這種不應如響等情況？現在論主說，如果存在無（沒有）中有（中陰身）而傳遞識，怎麼能夠生於彼處？外人反駁說，就像山谷的迴響，難道需要物體傳遞才能產生迴響嗎？就像月亮的影子等，難道需要傳遞才能流到水中嗎？就像緣取遠處，難道需要傳遞才能到達嗎？像這三種情況不需要物體傳遞，為什麼受生需要藉助中有？現在回答說，不應如響，只是迷惑心亂等，依次對應這三種情況。大乘認為如響如影，耳朵聽到時只聽到本來的聲音，只是因為心迷惑混亂，才說山谷中有迴響，就像鏡中的影像相似。現在就他們的宗派來說，所以說不滅。
論中說，應當知道大種先佔據處所，然後其餘造色依靠此處所運轉。這是根據能依所依的方面來說的。業力產生招感果報時，首先生起大種作為所依，同時就有造色。造色是能依，所以說其餘造色。
【English Translation】 English version The preceding thought transforms into Mahābhūta (the four great elements), and the subsequent thought becomes Upādā rūpa (derived form). It is not that the thought itself directly creates form, but it arises dependent on the Mahābhūta, hence the meaning of 'greatly created'. Another explanation is that this refers to the determined, real form. Therefore, in Samādhi (concentration), it also transforms into Mahābhūta. If according to the following text, it does not transform into Mahābhūta, it refers to the assumed form, which must rely on the real Mahābhūta to be created. It takes the form of the types and images of Samādhi before entering Samādhi, created by the Mahābhūta. Since it speaks of types and images of Samādhi, this explanation is not as good as the previous one. This refers to the real Samādhi form, which all transforms into great creation. The following text says that it must rely on the essence to transform into Mahābhūta in Samādhi, so the Mahābhūta in Samādhi is hidden and not discussed. It is not said to rely on great creation because it is from the fundamental cause and condition, so it can also be called Mahābhūta creation. Now, consider the previous volume, which says that all forms can be freely transformed, that is, transformed into Mahābhūta, and this text can be used as evidence. For example, the preparatory mind (Yogācāra practice) guides the Mahābhūta, etc., as this text says, that is, the form in Samādhi created by the Mahābhūta. If the preparatory mind does not guide the Mahābhūta, but only guides the created form, the following text will say 'not created by Mahābhūta', because it arises dependent on the image Samādhi, so it is only called 'creation'. Chapter sixty-six says, according to what is obtained in that realm, it is created by that Mahābhūta.
The commentary explains, how do we know that there are these situations that should not be like echoes, etc.? Now the author of the treatise says, if there is no Antarābhava (intermediate existence) to transmit consciousness, how can one be born there? The outsider refutes, like the echo in a valley, does it need an object to transmit to produce an echo? Like the reflection of the moon, does it need to be transmitted to flow into the water? Like perceiving a distant place, does it need to be transmitted to reach it? Like these three situations that do not need object transmission, why does rebirth need to rely on Antarābhava? Now the answer is, it should not be like an echo, it is just delusion and mental confusion, etc., corresponding to these three situations in order. Mahāyāna believes that like an echo and a shadow, when the ear hears, it only hears the original sound, but because the mind is deluded and confused, it is said that there is an echo in the valley, like the image in a mirror. Now, according to their sect, it is said that it does not perish.
The treatise says, it should be known that the Mahābhūta first occupies a place, and then the remaining created forms rely on this place to operate. This is according to the aspect of the dependent and the depended upon. When karma produces the result, the Mahābhūta first arises as the depended upon, and at the same time there are created forms. The created forms are the dependent, so it is said that the remaining created forms.
依此處轉。非異時也。如第一卷。初受生時。眼等根大。先有據處造色。依之而生。又如第二卷。要由大種種子。造大種已。然後造色種子方能生色。與此文同。聲中廣為妨難如對法。又如本地第三卷抄解。準此一文。聲同燈光。離質大造。
論解風雲諸輪行者名恒相續。如日月輪轉四天下。皆由風故。又風輪是恒相續。又硙軛等皆是此攝。又持物令不散者。名恒攝受。如本地第三卷與此別。
論解空界色中。云當知此亦依止聚色者。如俱舍論第一卷末。名鄰阿伽色。阿伽是極礙。此色鄰彼。即此中依止聲色等處。而有空界色 此中解明暗相續下。如前本地第三卷解。然法師準此空界即明闇色。若爾何故離光明外別立耶。光明質方故。別相立光明。此空于余物處受用者。別故五無無界。
論解長等是假色中。云又如車等彼覺可壞故者。如取輪輞時。失彼車等。以相待故。此亦如是。此中二諍。如對法抄會。
論云如別攝法處所攝勝定果色唯有顯色無香味等。西方二說。一定果色實無香味。無用故。色界等中無種因故。前第五十三卷。雖由勝定力。於一切皆得自在等。此據色聲等語。二解以定力故。實亦能現故。前第五十三卷云。由勝定力於一切色。皆得自在。又華嚴經。菩薩鼻根。得無色界
【現代漢語翻譯】 現代漢語譯本： 依據此處轉述，並非不同時。如第一卷所說，最初受生時，眼等根大（眼等感覺器官及其所依賴的物質），先有據處造色（有依託之處所產生的物質），依之而生。又如第二卷所說，要由大種種子（地、水、火、風四大元素的種子），造大種已，然後造色種子方能生色。與此文相同。關於聲音中的廣泛妨難，如《對法》（Abhidharma）中所述。又如《本地》（Bhumi）第三卷的抄解，依照此文，聲音如同燈光，脫離物質而產生。
論述解釋風雲等輪的執行，名為恒常相續。如同日月輪轉於四天下（四大部洲），皆由風的作用。而且風輪是恒常相續的。又如硙軛（磨盤）等都屬於此範疇。又如保持物體不散開，名為恒常攝受。如《本地》（Bhumi）第三卷與此不同。
論述解釋空界色中，說應當知道這也依止於聚色（聚集的物質）。如《俱舍論》（Abhidharmakosa）第一卷末尾所說，名為鄰阿伽色（nir-akasa-rupa）。阿伽（akasa）是極礙（極端的阻礙）。此色鄰近彼，即在此中依止聲色等處，而有空界色。此中解釋明暗相續，如前《本地》（Bhumi）第三卷的解釋。然而法師依照此空界即是明暗色。若是這樣，為何離開光明之外另立呢？因為光明有物質和方向，所以特別設立光明。此空在其他物體處被受用，因為不同，所以有五無無界（五種無色界）。
論述解釋長等是假色中，說又如車等，因為它們的覺知可以被破壞。如取輪輞時，失去彼車等，因為是相互依存的。此亦如此。此中存在兩種爭論，如《對法》（Abhidharma）抄會中所述。
論述說如別攝法處所攝勝定果色，唯有顯色，沒有香味等。西方有兩種說法。一種認為，定果色（禪定產生的物質）確實沒有香味，因為沒有用處，等中沒有種因。前第五十三卷說，雖然由勝定力（殊勝禪定的力量），於一切皆得自在等，這指的是色聲等。另一種解釋認為，以定力故，實際上也能顯現。前第五十三卷說，由勝定力於一切色，皆得自在。又如《華嚴經》（Avatamsaka Sutra）中，菩薩的鼻根，得無
【English Translation】 English version: According to this transmission, it is not a different time. As stated in the first volume, at the initial moment of birth, the eye and other sense faculties (eye and other sense organs and the material they rely on), first have a basis for generated matter (matter produced in a place of reliance), and arise dependent on it. Also, as stated in the second volume, it is necessary for the seeds of the great elements (seeds of the four great elements: earth, water, fire, and wind) to generate the great elements, and then the seeds of form can generate form. This is the same as this text. Extensive objections regarding sound are discussed in the Abhidharma. Furthermore, as in the commentary of the third volume of the Bhumi, according to this text, sound is like lamplight, arising independently of matter.
The treatise explains that the movement of wheels such as wind and clouds is called constant continuity. Just as the sun and moon revolve around the four continents (four great continents), it is all due to the action of wind. Moreover, the wind wheel is constantly continuous. Also, things like millstones are included in this category. Furthermore, that which keeps objects from scattering is called constant reception. As the third volume of the Bhumi differs from this.
The treatise explains that in the realm of empty space, it says that one should know that this also relies on aggregated matter. As stated at the end of the first volume of the Abhidharmakosa, it is called nir-akasa-rupa (neighboring non-space form). Akasa (space) is extreme obstruction. This form is adjacent to that, that is, it relies on sound, form, and other places, and there is the form of empty space. Here, the explanation of the continuity of light and darkness is as explained in the third volume of the Bhumi. However, the Dharma master considers this empty space to be light and dark form. If so, why establish it separately from light? Because light has substance and direction, light is established separately. This empty space is used in the place of other objects, because it is different, there are the five formless realms.
The treatise explains that long, etc., are false forms, saying that just like carts, etc., because their perception can be destroyed. For example, when the wheel rim is taken away, the cart, etc., is lost, because they are interdependent. This is also the case here. There are two disputes here, as described in the Abhidharma.
The treatise says that like the excellent meditative result form included in the place of separate dharma collection, there is only visible form, without fragrance, etc. There are two Western views. One view is that the form resulting from meditation (dhyana-phala-rupa) truly has no fragrance, because it is useless, and there is no seed cause in ** etc. The fifty-third volume says that although by the power of excellent meditation (adhimukti), one obtains freedom in everything, etc., this refers to sound and form, etc. Another explanation is that by the power of meditation, it can actually manifest. The fifty-third volume says that by the power of excellent meditation, one obtains freedom in all forms. Furthermore, as in the Avatamsaka Sutra, the Bodhisattva's nose faculty obtains no **
宮殿之香。此處雖言無香味。然所變但是法處香味。而諸眾生。不能托變受用。如色聲等。是色聲。色聲處故言無。以無用故。今取前解無妨 此在色界。無香味種及用故。無香味等者。若爾即無色界。無大種種子。應不變為大種等。答無色無業色。而有無漏大種色故有色。色界既無報香味。亦無無漏香味種。無色大種無報者。即有無漏種。色界雖無報香味。何妨得有無漏種。解云無色大種有用故。雖無報大。即有無漏大。色界香味。雖無有報者。以無用故。故無無漏。以無種無用兩因來釋。此細尋之。如凈土中。豈無勝定果色香味。今就變化心境相似。及外處實用因中故無。論實亦有。
論云風中無香味等者。問曰亦應無觸。此觸塵本依風大等故。不例香色即不定。其色微細依欲界。準此文。即色觸必俱。香味不定。不同小論。欲界一切色。必不離香味。以有離者故。又離輪外所發光明。所餘大種及香等。皆不可得。此與五因中持因相違。彼言等量不壞故。此如對法第一抄會。然太師云。二說西方。一解云。有離質造色。如日輪光。遠從輪大造非俱處有大。以此文為證。五因中持因。此據即質大語。二解亦有大造。如光其大亦有別造。其光等者。然從本輪中火大。為緣引生故。微細不可得。此中言無如光中。
【現代漢語翻譯】 現代漢語譯本： 『宮殿之香。』這裡雖然說沒有香味，但所變化的只是法處的香味。而各種眾生，不能憑藉變化來接受和享用。如同色、聲等，因為是色、聲，是色、聲處，所以說沒有，因為沒有用處。現在採用前面的解釋沒有妨礙。這在（此處原文有省略，無法確定具體含義）。沒有香味的種子和用處，所以沒有香味等。如果這樣，那就沒有（此處原文有省略，無法確定具體含義）。沒有大種的種子，應該不會變化為大種等。回答說，沒有色無業色，但有無漏大種色，所以有（此處原文有省略，無法確定具體含義）。（此處原文有省略，無法確定具體含義）界既然沒有報香味，也沒有無漏香味種。無色大種沒有報者，就有無漏種。（此處原文有省略，無法確定具體含義）雖然沒有報香味，為什麼妨礙有無漏種？解釋說，無色大種有用處，所以雖然沒有報大，但有無漏大。（此處原文有省略，無法確定具體含義）香味，雖然沒有有報者，因為沒有用處，所以沒有無漏。用沒有種子和沒有用處這兩個原因來解釋。這裡要仔細推敲。比如在凈土中，難道沒有殊勝的定果色香味嗎？現在就變化心境相似，以及外處實用原因中說沒有，實際上也是有的。 論中說風中沒有香味等。問道：也應該沒有觸，因為觸塵本來依賴風大等。不能像香、色那樣，因為香、色是不定的。其中的色微細，依賴欲界。按照這段文字，就是色和觸必然同時存在，香味不一定。不同於小論，欲界的一切色，必然不離開香味。因為有離開的情況。又離開輪外所發的光明，其餘的大種以及香等，都不可得到。這與五因中的持因相違背，五因中說等量不壞。這如同對法第一抄會。然而太師說，有兩種關於西方的說法。一種解釋說，有離開實質的造色，如同日輪的光明，從遠處從輪大造，不是俱處有大。用這段文字作為證據。五因中的持因，這是根據即質大說的。另一種解釋也有大造，如同光明，其大也有別造。其光明等，是從本輪中的火大，作為緣而引生的，所以微細不可得。這裡說沒有，如同光明中。
【English Translation】 English version: 『The fragrance of the palace.』 Although it is said here that there is no fragrance, what is transformed is only the fragrance of the dharma realm (法處, dharma realm). And all sentient beings cannot rely on transformation to receive and enjoy it. Like form (色, rupa), sound (聲, shabda), etc., because it is form, sound, it is the realm of form and sound, so it is said to be non-existent, because it has no use. Now, adopting the previous explanation is not a problem. This is in (omitted in the original text, unable to determine the specific meaning). There is no seed or use of fragrance, so there is no fragrance, etc. If so, then there is no (omitted in the original text, unable to determine the specific meaning). Without the seeds of the great elements (大種, mahabhuta), they should not transform into great elements, etc. The answer is, there is no form without karmic form, but there is unconditioned great element form, so there is * (omitted in the original text, unable to determine the specific meaning). Since the * (omitted in the original text, unable to determine the specific meaning) realm has no resultant fragrance, it also has no unconditioned fragrance seed. If the formless great element has no resultant, then it has an unconditioned seed. Although (omitted in the original text, unable to determine the specific meaning) has no resultant fragrance, what prevents it from having an unconditioned seed? The explanation is that the formless great element has a use, so although there is no resultant great element, there is an unconditioned great element. Although (omitted in the original text, unable to determine the specific meaning) fragrance has no resultant, it has no unconditioned because it has no use. This is explained by the two reasons of having no seed and having no use. This needs to be carefully examined. For example, in the Pure Land (凈土, Sukhavati), is there no superior meditative fruit of form, fragrance, etc.? Now, it is said that there is none in the similarity of the transformed mind realm and the practical cause of the external realm, but in reality, there is. The treatise says that there is no fragrance in the wind, etc. The question is, should there also be no touch (觸, sparsha), since touch-dust (觸塵, sparshayatana) originally relies on the wind element (風大, vayu-dhatu), etc.? It cannot be like fragrance and form, because fragrance and form are uncertain. The form within is subtle and relies on the desire realm (欲界, kama-dhatu). According to this text, form and touch must coexist, while fragrance is uncertain. Unlike the smaller treatise, all forms in the desire realm must not be separated from fragrance. Because there are cases of separation. Furthermore, apart from the light emitted outside the wheel, the remaining great elements and fragrance, etc., are all unobtainable. This contradicts the holding cause (持因, dharana-hetu) in the five causes (五因, pancha-hetu), which states that they are equal in quantity and indestructible. This is like the first copy meeting of Abhidharma. However, the Great Teacher said that there are two views on the West. One explanation is that there is form created apart from substance, like the light of the sun wheel, created from the wheel at a distance, not coexisting with the great element. This text is used as evidence. The holding cause in the five causes is based on the immediate substantial great element. Another explanation is that there is also great creation, like light, and its greatness is also created separately. The light, etc., is produced from the fire element (火大, tejo-dhatu) in the original wheel as a condition, so it is subtle and unobtainable. Here it is said that there is none, like in the light.
豈無熱觸。熱觸言假。即以火大為體。豈有熱觸離火生耶。故知亦有。若先釋日中熱觸者。還是日輪中火暖熱分。非造光色火大也。聲準此知 問曰何故無香味輕故。光中即無。色及熱觸重故。光中亦有。若觸重有者。火大光中應有。何故言無。今言無造光者。不言無日中熱火。若爾亦可言香輕無。與光同聚者。亦有遠別。從日輪處熱分香耶。答曰以輕故。如前文解。以有熱觸。無餘三大。言無非火大亦無。
論云又法處所攝勝定果色當知此色唯依勝定不依大種等。若此中與上相違。已如前會。有謂此中唯為造色。觀無期觀大種故。定中不變為大種。從定前影像本質色說。亦同得名大造。前據辨期心變大種為論故。定中造色亦變為大種。此處不然。故有別也 問曰期心不為大。觀中無大種。期心不為造。觀中無造色。唯有大種耶。故知取前會為勝。
論言然從影像定生名為造非依彼生名造故。又云準據青等一切處觀。
論云法處所攝色是無見無對。亦總不具如小乘中法處。唯有無表色可爾。此大乘中。前云法處有實色。亦得他受用。何故是無見無對。以從定心所變色。實是微細。不據處所。非業所造。故非有對。其色界等皆據處所。故不為例。此中若為他受用。即眼識見應色處攝。何故乃言法處耶
【現代漢語翻譯】 現代漢語譯本 豈能沒有熱觸（Rè chù，熱的感覺）呢？說熱觸是假有的，是因為它以火大（Huǒ dà，四大元素之一，指火元素）為本體。難道會有離開火而產生的熱觸嗎？所以可知熱觸是存在的。如果先前解釋日中的熱觸，那還是日輪中的火的溫暖部分，不是產生光色的火大。聲音也可以這樣理解。問：為什麼沒有香味和輕觸呢？因為光中沒有色、熱觸和重觸，所以光中也有。如果說觸有輕重，那麼火大的光中應該有，為什麼說沒有呢？現在說的是沒有產生光的那部分，不是說日中沒有熱火。如果這樣說，也可以說香味是輕的，沒有。與光聚集在一起的，也有遠近的區別。從日輪處來的熱分是香味嗎？答：因為輕的緣故，如前文所解釋的。因為有熱觸，沒有其餘三大（Sān dà，指地、水、風三大元素），說沒有，並非火大也沒有。
論中說：『又法處（Fǎ chù，意識的對象）所攝的勝定果色（Shèng dìng guǒ sè，由殊勝禪定產生的色法），應當知道這種色法僅僅依靠殊勝禪定，不依靠地、水、火、風四大種（Sì dà zhǒng，構成物質世界的四大元素）等。』如果這裡與前面所說相違背，已經如前文解釋過了。有人說這裡僅僅是爲了說明造色（Zào sè，由業力產生的色法），因為觀無期（Guān wú qī，一種禪觀）時觀的是大種的緣故。禪定中不會變為大種，是從禪定前的影像本質色來說的，也同樣可以稱為大造。前面是根據辨別期心（Biàn qī xīn，有期限的心）變化大種來討論的，所以禪定中的造色也會變為大種。這裡不是這樣，所以有區別。問：期心不成為大，觀中沒有大種。期心不成為造，觀中沒有造色，只有大種嗎？所以可知採用前面的解釋更為合適。
論中說：『然而從影像禪定中產生的，稱為造，不是依靠它產生而稱為造。』又說：『根據青色等一切處來觀察。』
論中說：『法處所攝的色是無見無對（Wú jiàn wú duì，不可見且無對礙），也不完全具備，如同小乘（Xiǎo chéng，佛教的一個主要流派）中法處只有無表色（Wú biǎo sè，不可見的業力色法）那樣。』這在大乘（Dà chéng，佛教的一個主要流派）中，前面說，法處有實色（Shí sè，真實的色法），也可以被他人受用。為什麼是無見無對呢？因為是從定心所變化出來的色，實在是微細，不佔據處所，不是業力所造，所以不是有對。那些**等都佔據處所，所以不能作為例子。這裡如果爲了讓他人受用，那麼眼識所見應該屬於色處（Sè chù，眼識的對象），為什麼說是法處呢？
【English Translation】 English version How can there be no heat touch (Rè chù, the sensation of heat)? Saying that heat touch is hypothetical is because it takes the fire element (Huǒ dà, one of the four great elements, referring to the fire element) as its substance. Could there be heat touch that arises apart from fire? Therefore, it can be known that heat touch exists. If the previous explanation of heat touch in the sun is still the warm part of the fire in the sun's disc, it is not the fire element that produces light and color. Sound can also be understood in this way. Question: Why are there no fragrance and light touch? Because there are no color, heat touch, and heavy touch in light, so there are also in light. If it is said that touch has lightness and heaviness, then the light of the fire element should have it, why is it said that it does not? Now it is said that there is no part that produces light, not that there is no hot fire in the sun. If this is said, it can also be said that fragrance is light and does not exist. Those that gather with light also have differences in distance. Is the heat from the sun's disc fragrance? Answer: Because of lightness, as explained in the previous text. Because there is heat touch, there are no other three great elements (Sān dà, referring to the earth, water, and wind elements), saying that there is none does not mean that the fire element is also not there.
The treatise says: 'Also, the superior meditative result form (Shèng dìng guǒ sè, the form produced by superior samadhi) included in the dharma-sphere (Fǎ chù, the object of consciousness) should be known that this form relies only on superior samadhi and does not rely on the four great elements (Sì dà zhǒng, the four elements that constitute the material world) such as earth, water, fire, and wind.' If this contradicts what was said earlier, it has already been explained in the previous text. Some say that this is only to explain the created form (Zào sè, the form produced by karma), because when observing without a fixed time (Guān wú qī, a type of meditation), one observes the great elements. In samadhi, it does not change into the great elements, it is said from the image essence form before samadhi, and it can also be called great creation. The previous discussion was based on distinguishing the mind with a fixed time (Biàn qī xīn, the mind with a limited time) changing the great elements, so the created form in samadhi will also change into the great elements. This is not the case here, so there is a difference. Question: The mind with a fixed time does not become great, and there are no great elements in the observation. The mind with a fixed time does not become created, and there is no created form in the observation, only great elements? Therefore, it can be known that adopting the previous explanation is more appropriate.
The treatise says: 'However, that which arises from image samadhi is called created, not that which arises relying on it is called created.' It also says: 'Observe according to all places such as blue.'
The treatise says: 'The form included in the dharma-sphere is invisible and without opposition (Wú jiàn wú duì, invisible and without obstruction), and it is not fully equipped, just like the dharma-sphere in the Hinayana (Xiǎo chéng, a major school of Buddhism) only has non-revealing form (Wú biǎo sè, invisible karmic form).' In this Mahayana (Dà chéng, a major school of Buddhism), it was said earlier that the dharma-sphere has real form (Shí sè, real form), which can also be used by others. Why is it invisible and without opposition? Because the form that is transformed from the mind in samadhi is truly subtle, does not occupy a place, and is not created by karma, so it is not opposed. Those ** etc. all occupy a place, so they cannot be taken as examples. If it is for others to use here, then what is seen by eye-consciousness should belong to the form-sphere (Sè chù, the object of eye-consciousness), why is it said to be the dharma-sphere?
。義曰從本生時。是定心發故法處收。其為他用。雖亦眼見不望此。名為法處耶。
論云初等流流復有四種者。此中初二。不離前異熟長養二種。即一物其本性等流。準下文。除根色餘三種流。明扶根塵亦有本性。流相易可知。即唯外五塵。具五根中。報及長養。皆可變壞。亦得是第二等流。等流寬通異熟等也。前念滅后念生。名曰等流。流其內根等。得異熟長養名。餘外境唯有本性變易二流。變易流準義。通本性報養三種。初一念生時名異熟流。第二念以去。相續異熟流。此通假實異熟。實異熟者。阿賴耶識初一念已去。乃至命終。皆體是異熟。亦得名異熟生。從前剎那異熟生故。即以此文會。異熟初勝從第一念為名。非如對法等文。云阿賴耶是實異熟。余從異熟生故。假說名異熟。今第八識。亦得名異熟生。然于假異熟中。準此文。亦得名異熟。業生異熟最初念故。假名異熟。第二念等亦名為生。余如第三本地。解長養流中。處寬遍色。彼有流胤故名處寬遍。相增盛。謂體增大也。
論云余長養流當知亦由食故者。即前食彼所依故。即睡眠梵行。修勝作意故者。即定也。
論云又諸色根當知由二流而得流轉者。此對本性等流。流其內根。何故非變易等流。流以觸打時。有變壞故。此中不說。亦
{ "translations": [ "義凈法師說，從根本生起時，是定心所引發，因此歸於法處（Dharmadhatu，十二處之一，指意識的對象）。如果它被用於其他用途，即使眼睛看見了，也不期望它，這能被稱為法處嗎？", "", "《瑜伽師地論》中說，初等流（Nisyanda-phala，等流果）有四種。這裡的前兩種，不離前面的異熟（Vipaka，異熟果）和長養（Adhipati-phala，增上果）兩種。即同一事物，其本性等流（Prakriti-nisyanda）參照下文。除了根色（Indriya-rupa，感覺器官的顏色）外，其餘三種流（等流）說明扶根塵（感覺器官所依賴的物質）也有本性。流相容易理解。即只有外五塵（色、聲、香、味、觸），具備五根（眼、耳、鼻、舌、身）中的報（異熟）和長養，都可能變壞，也可以是第二種等流（隨順等流）。等流廣泛地通於異熟等。前念滅后念生，名叫等流。流其內根等，得到異熟長養之名。其餘外境只有本性變易二流。變易流（Vikara-nisyanda）參照義理，通本性、報、養三種。最初一念生起時，名叫異熟流。第二念以后，相續異熟流。這裡通假異熟和實異熟。實異熟，指阿賴耶識（Alaya-vijnana，第八識，藏識）最初一念以後，乃至命終，其體都是異熟，也可以叫做異熟生，因為是從前一剎那的異熟所生。即用這段文字來理解，異熟最初殊勝，從第一念開始命名。不像《對法論》等經文所說，阿賴耶識是實異熟，其餘從異熟所生，所以假說名為異熟。現在第八識，也可以叫做異熟生。然而在假異熟中，參照這段文字，也可以叫做異熟，因為是業所生異熟的最初一念。假名異熟，第二念等也叫做生。其餘如第三本地，解釋長養流中，處寬遍色，那裡有流胤，所以名叫處寬遍。相增盛，指體增大。", "", "《瑜伽師地論》中說，其餘長養流應當知道也是由於食物的緣故。即前面的食物是它們所依賴的。即睡眠、梵行（Brahmacarya，清凈行）、修勝作意（Manaskara，如理作意）的緣故。即指禪定。", "", "《瑜伽師地論》中說，又各種色根（Rupa-indriya，感覺器官）應當知道由二流而得以流轉。這是針對本性等流。流其內根。為什麼不是變易等流？因為受到觸碰打擊時，會有變壞的緣故。這裡沒有說，也是。" ], "english_translations": [ 'The meaning states that from the time of original birth, it is generated by a concentrated mind, therefore it is categorized under Dharmadhatu (the realm of phenomena, one of the twelve ayatanas, referring to the object of consciousness). If it is used for other purposes, even if the eyes see it, it is not expected; can this be called Dharmadhatu?', '', 'The Shastra says that the initial Nisyanda-phala (result of outflow) has four types. The first two of these are inseparable from the preceding Vipaka (result of maturation) and Adhipati-phala (result of dominance). That is, the same thing, its Prakriti-nisyanda (natural outflow) refers to the following text. Except for Indriya-rupa (the color of the sense organs), the remaining three types of outflow explain that the supporting sense base also has a nature. The characteristics of the outflow are easy to understand. That is, only the outer five sense objects (rupa, shabda, gandha, rasa, sparsa) possess the retribution (Vipaka) and nourishment (Adhipati) in the five sense organs (eye, ear, nose, tongue, body), which can all be changed and can also be the second type of Nisyanda-phala (conforming outflow). Nisyanda-phala broadly encompasses Vipaka and others. The cessation of the previous thought and the arising of the next thought is called Nisyanda-phala. It flows through the inner roots, etc., and obtains the names of Vipaka and Adhipati. The remaining external objects only have the two types of outflow: nature and change. Vikara-nisyanda (change outflow) refers to the meaning, encompassing the three types of nature, retribution, and nourishment. When the first thought arises, it is called Vipaka-nisyanda. After the second thought, it is a continuous Vipaka-nisyanda. This encompasses both the false Vipaka and the real Vipaka. The real Vipaka refers to the Alaya-vijnana (storehouse consciousness, the eighth consciousness), from the first thought onwards until the end of life, its essence is Vipaka, and it can also be called Vipaka-born, because it is born from the Vipaka of the previous moment. That is, use this passage to understand that the initial excellence of Vipaka is named from the first thought. It is not like the texts of Abhidharma, which say that Alaya-vijnana is the real Vipaka, and the rest are born from Vipaka, so they are falsely called Vipaka. Now the eighth consciousness can also be called Vipaka-born. However, in the false Vipaka, according to this passage, it can also be called Vipaka, because it is the first thought of the Vipaka born from karma. Falsely named Vipaka, the second thought, etc., are also called born. The rest is like the third local, explaining that in the Adhipati-phala, the place is wide and pervasive in color, and there is a flow of descendants there, so it is called wide and pervasive in place. The appearance increases, referring to the increase in body size.', '', 'The Shastra says that the remaining Adhipati-phala should also be known to be due to food. That is, the previous food is what they depend on. That is, due to sleep, Brahmacarya (pure conduct), and cultivating excellent Manaskara (appropriate attention). That is, it refers to Samadhi (meditative concentration).', '', 'The Shastra says that the various Rupa-indriya (sense organs) should be known to be able to flow through two types of outflow. This is in response to Prakriti-nisyanda. It flows through the inner roots. Why is it not Vikara-nisyanda? Because when touched or struck, there will be changes. It is not mentioned here, either.' ] }
得言論 問異熟何非長養流。答由有長養相續。能攝能持。異熟等流流故。現有增長等者。以長養流資養異熟流。別有長養流。長養流非即異熟也。俱舍云如外郭防衛內城。若非根所攝色。當知具三種流。謂異熟長養等流。流即變異等流也。亦有本性等流。此中總言。應云內扶根塵。具異熟長養。其外塵唯具本性流。無異熟長養。以非內身故。合如此說。此中總言。諸心心所。有等流異熟生流。及第二相增盛長養流。前文色是處寬。長養非心故。
論云又諸聲界亦有異熟非聲者。太師云。以聲種子恒相續故。聲界是異熟。現行間斷滅故。不名異熟。景師云。七處發聲。七處名聲界。是異熟。今應不然。七處是七異熟也。以二十二根中。諸根種子。皆是異熟。此中聲亦準知。如前卷解界者因也。即造聲四大。是此大是異熟所生。聲非異熟。即當第三傳聲。聲從報生故。
論解大造五因中。第四因云持彼本量令不損減等者。此與上日光不相違。如對法抄會。及本地第三初。
論云由三種思別故色聲成善惡一加行思二決定思三等起思等者。此大乘中。色聲唯無記。此約何以有時得名錶業。成表業善惡耶。加行思者。謂遠欲起此事思。二決定必作此事之思。三等起思。即因等起。鄰近剎那起心令隨成善惡。
【現代漢語翻譯】 現代漢語譯本 得言論：問異熟（Vipāka，果報）和等流（Nisyanda，同類相續）為什麼不是長養流（Āhāra-nisyanda，滋養相續）？答：因為有長養相續，能夠攝持，異熟和等流才能流出。現在有的增長等，是用長養流來資養異熟流。另外還有長養流，長養流不是異熟。俱舍論說，如同外郭防衛內城。如果不是根所攝的色法，應當知道具有三種流，即異熟、長養、等流。流就是變異等流。也有本性等流。這裡總的來說，應該說內扶根塵，具有異熟和長養。外塵只具有本性流，沒有異熟和長養，因為它不是內身。合起來應該這樣說。這裡總的來說，諸心和心所，有等流、異熟生流，以及第二相增盛的長養流。前面說色是處寬，長養不是心法。
論中說：又諸聲界也有異熟，不是聲。太師說：因為聲的種子恒常相續，聲界是異熟。現行間斷滅，所以不叫異熟。景師說：七處發聲，七處名為聲界，是異熟。現在應該不是這樣。七處是七個異熟。因為二十二根中，諸根的種子，都是異熟。這裡聲也應該準此理解。如前面卷中解釋界者因。即造聲的四大，是此大是異熟所生。聲不是異熟。即當第三傳聲，聲從報生。
論中解釋大造五因中，第四因說：『持彼本量令不損減等』。這與上面的日光不相違背。如同對法抄會，以及本地第三初。
論中說：由於三種思的差別，所以色聲成為善惡：一、加行思，二、決定思，三、等起思等。此在大乘中，色聲唯是無記。這是指什麼情況下，有時得名錶業，成為表業的善惡呢？加行思，是指遠遠地想要發起這件事的思。二、決定思，是必定要做這件事的思。三、等起思，即因等起，鄰近剎那生起心，令其隨之成為善惡。
【English Translation】 English version The Treatise says: Question: Why are Vipāka (異熟, result of karma) and Nisyanda (等流, outflow) not Āhāra-nisyanda (長養流, nutritive outflow)? Answer: Because there is a nutritive continuum (長養相續), which is able to grasp and maintain, Vipāka and Nisyanda can flow out. The present growth, etc., is because the nutritive outflow nourishes the Vipāka outflow. There is also a separate nutritive outflow; the nutritive outflow is not the same as Vipāka. The Kośa says, 'Like the outer wall defending the inner city.' If it is not a form (色) that is grasped by the roots (根), then it should be known to have three outflows, namely Vipāka, nutritive, and Nisyanda. Outflow is the outflow of change. There is also a nature outflow. Here, generally speaking, it should be said that the inner supports the roots and dusts (根塵), possessing Vipāka and nourishment. The outer dusts only possess the nature outflow, without Vipāka and nourishment, because it is not the inner body. It should be said like this in combination. Here, generally speaking, all minds (心) and mental factors (心所) have Nisyanda, Vipāka-born outflow, and the second aspect of increasing nutritive outflow. In the previous text, form is a broad place, and nourishment is not a mental phenomenon.
The Treatise says: 'Also, the realm of sound (聲界) also has Vipāka, which is not sound.' The Great Teacher says: 'Because the seeds of sound are constantly continuous, the realm of sound is Vipāka. Because the present activity is intermittent and ceases, it is not called Vipāka.' Teacher Jing says: 'Sound arises from seven places, and the seven places are called the realm of sound, which is Vipāka.' Now it should not be like this. The seven places are seven Vipākas. Because among the twenty-two roots (根), the seeds of all the roots are Vipāka. Sound should also be understood accordingly here. As in the previous volume explaining the cause of the realms. That is, the four great elements (四大) that create sound, this great element is born from Vipāka. Sound is not Vipāka. That is, it should be the third transmission of sound, sound is born from retribution (報).'
The Treatise explains the fourth cause among the five causes of the great creation, saying: 'Maintain its original quantity so that it is not diminished, etc.' This is not contradictory to the sunlight mentioned above. Like the compilation of Abhidharma, and the beginning of the third chapter of the Local Treatise.
The Treatise says: 'Because of the difference in the three kinds of thought (思), form and sound become good and evil: first, preparatory thought (加行思); second, decisive thought (決定思); third, arising thought (等起思), etc.' In the Mahāyāna, form and sound are only indeterminate (無記). What is meant by this, that sometimes it is named expressive karma (表業), becoming the good and evil of expressive karma? Preparatory thought refers to the thought of wanting to initiate this matter from afar. Second, decisive thought is the thought of definitely doing this matter. Third, arising thought is the arising from causes, the mind arising in the adjacent moment, causing it to become good or evil accordingly.
必依等起思。是上品思故。隨此性不依加行思。及決定思。唯依上品故。前二是下中品。又前二品通見道思。見道思為極遠。加行方能發非因等起發業。廣如俱舍論第十三等業思說。此第三上品思。是修道。別剎那等起思亦有。依此如入無心定時得受戒故。此中由三思發故。色聲成善惡表。此據表善惡。非體是善惡也。餘香味等。非此非三思發。所以不成善惡性。是此中意。此中意唯答色聲善惡所以。不答香等無色所以。成業論廣解。即色聲加行業。引成善等。非彼業是善等。以作用業故。
論云問依止聚色有運動等者。以正量部別有行動。薩婆多離聚色外有業性是動。今此問之。以大乘中即舉足移轉時名動故。此一問答總言。第二問下別釋。上總義生不生。滅不滅四義皆失。若言生而有動。便越剎那相。夫行動者。從此至彼名為動。由聚色生已方有動。動雖多時即越剎那。剎那滅義。彼宗雖動。色亦不剎那滅。然違緣真及違理生。如燈焰等。若不生有動。如兔角等便應不動。若言滅者應與余等者。以動滅故動得者。聚色有滅。應即是動。今例動應與余聚色等。今立量云。汝所言動應實無動。以有滅故。如余貪等。又應云。由色故滅方有動者。燈焰有滅亦應有滅。故言余等。若言不滅便越行相者。以諸法行要剎
【現代漢語翻譯】 現代漢語譯本： 必依等起思（由特定動機引發的思考）。這是上品思（最高等級的思考）的緣故。隨此性質，不依賴加行思（預備性的思考）及決定思（最終決定的思考），唯獨依賴上品思的緣故。前兩種思考是下品和中品。而且前兩種品類也通於見道思（證悟之道的思考），見道思極為遙遠，需要通過加行才能引發非因等起（非因果關係的動機）來引發業。詳細內容如《俱舍論》第十三等業思所說。這第三種上品思，是修道。個別剎那等起思也有，依據此理，如進入無心定時也能得受戒。此中由於三種思考引發的緣故，色和聲成為善惡的表象。這裡是根據表象來區分善惡，並非其本體就是善惡。其餘的香味等，不是由這三種思考引發的，所以不能構成善惡的性質。這是此中的意思。此中的意思僅僅回答了色和聲為什麼有善惡，沒有回答香等無色的原因。成業論對此有詳細解釋，即色聲加上加行，引出善等，並非那個業就是善等，因為是作用業的緣故。
論中說，問：依賴於聚集的色法（物質現象）有運動等嗎？因為正量部（佛教部派之一）特別有行動的說法，薩婆多部（佛教部派之一）認為在聚集的色法之外有業的性質，那就是動。現在這樣問。因為在大乘佛教中，舉起腳移動的時候就叫做動。這一問一答總而言之，第二問下面分別解釋。上面總的來說，生不生、滅不滅這四種含義都失去了。如果說生而有動，就超越了剎那相（瞬間生滅的特性）。所謂行動，就是從此地到彼地叫做動。由於聚集的色法產生之後才有動，動即使時間很短，也超越了剎那。剎那滅的含義，他們的宗派即使動，色法也不會剎那滅。然而違背了因緣的真實以及違背了道理的產生，如同燈焰等。如果不生而有動，如同兔角等，就應該不動。如果說滅，就應該和其餘的（色法）一樣，因為動滅了，動才能得到。聚集的色法有滅，應該就是動。現在舉例說，動應該和其餘的聚集色法一樣。現在立一個量說，你所說的動應該是實際上沒有動，因為有滅的緣故，如同其餘的貪等。又應該說，由於色法滅了才有動，燈焰有滅也應該有滅。所以說和其餘的（色法）一樣。如果說不滅，就超越了行相（運動的特性），因為諸法的運動需要剎那。
【English Translation】 English version: It necessarily relies on the thought arising from motivation (等起思). This is because it is superior thought (上品思). According to this nature, it does not rely on preparatory thought (加行思) and decisive thought (決定思), but only relies on superior thought. The previous two types of thought are inferior and intermediate. Moreover, the previous two types also apply to the thought of the path of seeing (見道思), which is extremely distant and requires preparatory actions to initiate karma through non-causal motivations (非因等起). This is explained in detail in the Abhidharmakośabhāṣya, chapter thirteen, regarding thoughts of karma. This third type of superior thought is the path of cultivation (修道). Individual momentary thoughts arising from motivation also exist; based on this, one can receive precepts even when entering a state of no-mind. Here, because of the three thoughts that arise, form (色) and sound (聲) become representations of good and evil. This is based on the representation to distinguish good and evil, not that their essence is good and evil. The remaining smells (香), tastes (味), etc., are not caused by these three thoughts, so they cannot constitute the nature of good and evil. This is the meaning here. The meaning here only answers why form and sound have good and evil, and does not answer the reason for the absence of form in smells, etc. The Cheng Ye Lun provides a detailed explanation, that is, form and sound plus preparatory actions lead to good, etc., but that karma is not good, etc., because it is karma of action.
The treatise says, 'Question: Does movement, etc., depend on aggregated form (聚色)?' Because the Sautrāntika school (正量部) has a special theory of action, and the Sarvāstivāda school (薩婆多) believes that there is a nature of karma outside of aggregated form, which is movement. This is the question. Because in Mahayana Buddhism, lifting the foot and moving is called movement. This question and answer, in general, the second question explains separately below. Above, in general, the four meanings of arising or not arising, ceasing or not ceasing, are all lost. If it is said that there is movement when arising, then it transcends the characteristic of a moment (剎那相). So-called action is called movement from here to there. Because there is movement only after aggregated form arises, even if the movement is very short, it transcends the moment. The meaning of momentary cessation, even if there is movement in their school, form does not cease momentarily. However, it contradicts the truth of conditions and contradicts the arising of reason, like the flame of a lamp, etc. If there is movement without arising, like a rabbit's horn, etc., then it should not move. If it is said to cease, it should be the same as the rest (of the forms), because movement ceases, movement can be obtained. Aggregated form has cessation, it should be movement. Now, for example, movement should be the same as the rest of the aggregated form. Now, establish a measure and say, what you say is movement should actually be no movement, because there is cessation, like the rest of greed, etc. It should also be said that there is movement because form ceases, the flame of a lamp has cessation and should also have cessation. Therefore, it is said to be the same as the rest (of the forms). If it is said not to cease, it transcends the characteristic of movement, because the movement of all dharmas requires a moment.
那滅。今既不滅。即越行相。又于異處生起因緣。分明可得。云何而言不滅。
論云複次一切色蘊當言皆是剎那滅性等者。下更有釋。第一舉正義。言任運滅異。正量師計等。二正非邪執。生滅因緣。如薩婆多。火為滅薪緣。亦為生薪緣。此中破之。又不應謂能生因即是滅因。生滅相異故。因不可同。此中有量。若轉言生滅相違。生因非滅因。住滅不相返。住因即滅因。今破云。又法若停住。可待滅緣方滅。而不任運滅。住既無因。何能待滅緣。以任運滅故。故知諸行不待緣滅。此住無因有量。上來總非訖。外乃救云。現見火為薪滅緣。如何滅無緣。今牒之云。若謂火等是滅壞因。不應正道。以若火不滅。有法可為滅因。火既與薪俱生俱滅。如何火等為薪滅緣。伏難云。若爾火等於薪復何所作。又俱生滅何妨為因。今云唯能為彼變異。后法生緣訖。于薪作用。非為滅緣。是薪作用。如顯揚。日光雪酢。俱舍大同。此外人既見此徴。不計火為滅緣。乃云滅相為法滅因。今非云。又謂壞滅。是壞滅因等者。若滅相為滅因。如火等與薪俱滅故。不得為緣。此亦應爾。生滅不同。若彼體生時即有滅相。便成相續斷壞過失。以諸法體無滅相故。諸生時即有滅故。法應不生。不生故無斷壞。又滅相即自性是滅壞法。而能為因
【現代漢語翻譯】 現代漢語譯本： 問：既然你說『滅』（Nirodha，寂滅）不是真實的，那麼現在既然『滅』不是真實的，那就超越了『行相』（lakṣaṇa，事物特徵）。而且在不同的地方，生起的原因和條件明明可以得到，為什麼說『滅』不是真實的呢？
答：論中說：『再者，一切色蘊（rūpa-skandha，色蘊）都應當說是剎那滅性的』等等，下面有更詳細的解釋。第一，提出正確的觀點，說『任運滅』（aniyata-nirodha，自然而然的壞滅）是不同的。正量師（Sammitīya，一個佛教部派）的計算等等。第二，糾正錯誤的執著，即生滅的原因和條件，就像薩婆多（Sarvāstivāda，說一切有部）所說的那樣，火是使柴薪熄滅的條件，也是使柴薪燃燒的條件。這裡要破斥這種觀點。而且，不應該認為能生的因就是滅的因，因為生和滅的相狀是不同的，所以因不能相同。這裡有一個量（anumāna，推理）：如果反過來說，生和滅是相互違背的，那麼生的因就不是滅的因，住和滅不是相互返回的，住的因就是滅的因。現在破斥說：如果法是停住的，可以等待滅的條件才滅，而不是自然而然地滅。住既然沒有因，怎麼能等待滅的條件呢？因為是自然而然地滅，所以知道諸行（saṃskāra，行蘊）不等待條件而滅。這個『住無因』是有推理的。上面是總的破斥完畢。外人於是辯解說：現在看到火是柴薪熄滅的條件，為什麼說滅沒有條件呢？現在駁斥說：如果說火等是滅壞的因，那是不正確的。如果火不滅，有法可以作為滅的因。火既然和柴薪同時生起同時滅亡，火怎麼能作為柴薪熄滅的條件呢？反駁說：如果這樣，火等對於柴薪又有什麼作用呢？又同時生起同時滅亡，為什麼不能作為因呢？現在說只能使柴薪發生變異，是后法生起的條件完畢，對於柴薪的作用，不是滅的條件。這是柴薪的作用，就像《顯揚》（瑜伽師地論的攝事品）所說的那樣，日光使雪融化，醋使東西變質。《俱舍論》的觀點大體相同。此外人既然看到這個徵兆，不認為火是滅的條件，於是說滅相（nirodha-lakṣaṇa，滅的相狀）是法滅的因。現在駁斥說：又說壞滅是壞滅的因等等。如果滅相是滅的因，就像火等和柴薪同時滅亡一樣，不能作為條件。這裡也應該是這樣。生和滅是不同的。如果它的體在生起的時候就有滅相，就會造成相續斷壞的過失。因為諸法的體沒有滅相，所以在生起的時候就有滅，法應該不生。不生所以沒有斷壞。又滅相的自性就是滅壞法，而能作為因。
【English Translation】 English version: Question: If you say that 'cessation' (Nirodha) is not real, then since 'cessation' is not real, it transcends 'characteristics' (lakṣaṇa). Moreover, in different places, the causes and conditions for arising are clearly obtainable. Why do you say that 'cessation' is not real?
Answer: The treatise says: 'Furthermore, all aggregates of form (rūpa-skandha) should be said to be of momentary cessation nature,' etc., there is a more detailed explanation below. First, it puts forward the correct view, saying that 'cessation by itself' (aniyata-nirodha) is different. The calculations of the Sammitīya school, etc. Second, it corrects the wrong attachment, that is, the causes and conditions of arising and ceasing, just as the Sarvāstivāda school says, fire is the condition for firewood to be extinguished, and also the condition for firewood to burn. This is to refute this view. Moreover, it should not be thought that the cause of arising is the cause of cessation, because the characteristics of arising and ceasing are different, so the cause cannot be the same. Here there is an inference (anumāna): if it is said conversely that arising and ceasing are mutually contradictory, then the cause of arising is not the cause of cessation, and abiding and ceasing are not mutually reversible, and the cause of abiding is the cause of cessation. Now it refutes, saying: If the dharma is abiding, it can wait for the condition of cessation to cease, rather than ceasing by itself. Since abiding has no cause, how can it wait for the condition of cessation? Because it ceases by itself, it is known that all formations (saṃskāra) do not wait for conditions to cease. This 'abiding without cause' has inference. The above is the general refutation completed. Outsiders then argue that now they see that fire is the condition for firewood to be extinguished, why do they say that cessation has no condition? Now it refutes, saying: If it is said that fire, etc., are the cause of destruction, that is not correct. If the fire does not cease, there is a dharma that can be the cause of cessation. Since fire arises and ceases at the same time as firewood, how can fire be the condition for firewood to be extinguished? The rebuttal says: If so, what effect does fire, etc., have on firewood? Moreover, arising and ceasing at the same time, why can't it be the cause? Now it says that it can only cause the firewood to change, and the condition for the arising of the subsequent dharma is completed, and the effect on the firewood is not the condition of cessation. This is the effect of firewood, just as the Exposition of the Compendium (from the Yogācārabhūmi-śāstra) says, sunlight melts snow, and vinegar changes things. The view of the Abhidharmakośa is largely the same. Since outsiders see this sign, they do not think that fire is the condition of cessation, so they say that the characteristic of cessation (nirodha-lakṣaṇa) is the cause of the cessation of dharma. Now it refutes, saying: Also, saying that destruction is the cause of destruction, etc. If the characteristic of cessation is the cause of cessation, just like fire, etc., ceases at the same time as firewood, it cannot be the condition. It should be like this here too. Arising and ceasing are different. If its entity has the characteristic of cessation at the time of arising, it will cause the fault of continuous destruction. Because the entity of all dharmas does not have the characteristic of cessation, so it has cessation at the time of arising, and the dharma should not arise. Because it does not arise, there is no destruction. Also, the nature of the characteristic of cessation is the dharma of destruction, and it can be the cause.
滅諸法者不然。若救之云。法滅唯是無。滅相自性別有者。離彼法外別有滅不可得。故不應理。若別救云。別有滅小相。小滅相者。離彼大滅相法。外而更有小滅壞自性者不可得。故不應理。又解以法任運自滅。無別滅相。而言法外別有滅相。畢竟不可得。故不應道理。前解為勝。外人既雖見滅相。自性是滅壞。不能為滅緣為。復云滅相自性滅壞。不能獨為滅因者。火等為助伴方能滅。今論主於心心所。任運滅中。更無物為助緣故滅。如何乃言色等中火為滅緣。外人伏救云。心心所生。及色生時。各有別別功能。如何以心心所例其色法。心心所亦不待助伴方能滅。今論主云。此差別功能不可得。徒虛有言。而無法體。不應道理。以上皆應有量。若謂二種於一處所有滅功能。即應二種俱於二處有滅功能。或無功能有過失故者。此意上來以滅相為正滅因。火為助伴。今牒之云。若謂滅相火等二種。於一法處所。總而言之。有滅功能故即應二種。俱于兩分有滅功能。或無功能火為助伴。滅緣是有。何能不能為正滅因故。無功能相亦如是。有正滅功能。無助滅功。以此二望法。皆是滅緣。以火例滅。相應成正滅因。以滅相例火。應正助滅緣。皆是法滅緣故。二種既皆不成。故知不得以火。等為助滅相為正滅。又如太師別抄。不
能煩解。下諸文雖有四。上來總是相乘義來分四。
論云複次一切色當言皆剎那。乃至現可得故者。大乘立諸法。若生遇唯生時。無能住義。是故才生尋即滅壞。如燈光及心心法等現可得故。如正量部等。立內色身及命根等。初受生時名生。后死時名滅。於是中間恒住。不經剎那生滅。若世界等。劫初名生。劫壞名滅。于中住劫等亦不經生滅。大乘今欲破彼故。言才生即滅也。然彼正量等。亦許燈光電等。及心心所法。皆剎那生滅。今舉此共所許事為證故。言現可得故。應立量云。眼等諸色才生即滅。是有為故。如心心法及燈光等。
論云又不應謂能生之因即是滅因其相異故者。如薩婆多部。立生滅皆有其因。然即以生因亦是滅因。今大乘及經部等。唯生有因。滅即無因。是故生已更無因故。尋即滅壞。然薩婆多。以其比量立道理。成立滅亦有因。立比量云。滅必有因。是有為故。猶如生相。又破大乘及經部師云。滅若無因應非有為。以無因故。猶如虛空。此是遮比量也。今大乘等破云。汝立滅若有因后應更滅。以有因故。猶如生相。又立量成立。滅不由因。后不滅故。猶如虛空。本比量也。亦即更破云。汝有因之滅應非是滅。以有因故。等是有為故因。猶如生相。若爾汝以有為故因。乃與有法自相相違
【現代漢語翻譯】 現代漢語譯本： 能煩解：下面的這些文句雖然有四個方面，但總的來說都是相乘的意義，由此來分為四個方面。
《論》中說：『此外，一切色法都應當說是剎那生滅的，乃至因為它們是現在可以得到的。』大乘佛教認為諸法，如果產生，就只有產生的時刻，沒有能夠停留的意義。因此，剛一產生就立刻滅壞，就像燈光以及心和心法等，因為它們是現在可以得到的。比如正量部等，認為內在的色身以及命根等，最初受生的時候叫做生，後來死亡的時候叫做滅。於是在這中間恒常住留，不經歷剎那的生滅。如果像世界等，劫初的時候叫做生，劫壞的時候叫做滅，在其中住留的劫等也不經歷生滅。大乘現在想要破斥他們的觀點，所以說剛一產生就立刻滅壞。然而正量部等，也承認燈光、閃電等，以及心和心所法，都是剎那生滅的。現在舉出這個共同承認的事例作為證據，所以說因為它們是現在可以得到的。應該建立論式說：眼等諸色剛一產生就立刻滅壞，因為它們是有為法，就像心和心法以及燈光等。
《論》中說：『又不應該說能生的因就是滅的因，因為它們的相狀不同。』比如薩婆多部（Sarvastivada，一切有部），認為生和滅都有其因。然而他們認為生的因也就是滅的因。現在大乘佛教以及經部等，認為只有生有因，滅是沒有原因的。因此，產生之後因為沒有原因，就立刻滅壞。然而薩婆多部，用他們的比量來建立道理，成立滅也有因。他們建立比量說：滅必定有因，因為是有為法，就像生相一樣。又破斥大乘佛教以及經部師說：滅如果沒有原因，就不應該是有為法，因為沒有原因，就像虛空一樣。這是遮破的比量。現在大乘等破斥說：你們認為滅如果有因，那麼之後應該再次滅，因為有因，就像生相一樣。又建立論式成立，滅不由因，因為之後不滅，就像虛空一樣。這是本來的比量。也可以進一步破斥說：你們認為有因的滅不應該是滅，因為有因，等同於有為法的因，就像生相一樣。如果這樣，那麼你們用有為法作為原因，就與有法的自相相違背。
【English Translation】 English version: Explanation: Although the following texts have four aspects, they are all generally multiplicative in meaning, and are thus divided into four aspects.
The Treatise says: 'Furthermore, all forms should be said to be momentary, even because they are presently obtainable.' The Mahayana establishes that if dharmas arise, they only have the moment of arising, with no meaning of being able to abide. Therefore, as soon as they arise, they immediately perish, like the light of a lamp and mental states, because they are presently obtainable. For example, the Sarvastivadins (Sarvastivada, the 'all exists' school) and others believe that the inner form body and life-force, etc., are called 'birth' when they first receive life, and 'death' when they later die. In between, they constantly abide, not experiencing momentary birth and death. If things like worlds are called 'birth' at the beginning of a kalpa (kalpa, an aeon) and 'death' at the destruction of a kalpa, the kalpas abiding within them also do not experience birth and death. The Mahayana now wants to refute their view, so it says that as soon as something arises, it immediately perishes. However, the Sarvastivadins, etc., also admit that the light of lamps, lightning, and mental states all arise and perish momentarily. Now, this commonly accepted example is cited as evidence, so it is said that because they are presently obtainable. A syllogism should be established: the various forms of the eye, etc., immediately perish as soon as they arise, because they are conditioned, like mental states and the light of lamps.
The Treatise says: 'Also, it should not be said that the cause of arising is the same as the cause of destruction, because their characteristics are different.' For example, the Sarvastivada (Sarvastivada, the 'all exists' school) believes that both birth and death have their causes. However, they believe that the cause of birth is also the cause of death. Now, the Mahayana and the Sautrantikas (Sautrantika, a school of Buddhism emphasizing the authority of the sutras) believe that only birth has a cause, and death has no cause. Therefore, after arising, because there is no cause, it immediately perishes. However, the Sarvastivadins use their inference to establish the principle that death also has a cause. They establish the inference: death must have a cause, because it is conditioned, just like the characteristic of birth. They also refute the Mahayana and Sautrantika teachers, saying: if death has no cause, it should not be conditioned, because it has no cause, just like space. This is a refuting inference. Now, the Mahayana, etc., refute, saying: if you believe that death has a cause, then it should perish again later, because it has a cause, just like the characteristic of birth. They also establish a syllogism to establish that death is not caused, because it does not perish later, just like space. This is the original inference. It can also be further refuted, saying: your death with a cause should not be death, because it has a cause, equivalent to the cause of conditioned dharmas, just like the characteristic of birth. If so, then your use of conditioned dharmas as a cause contradicts the self-nature of the dharma.
也。又汝立生滅兩相。同共一因。我今難汝。今應生滅兩相不同一。因。其相異故。如苦樂等。或善惡或色心等。此一比量。正當此文字比量也。然此比量。有不定之過。何者且大乘。亦許一想數得與心王為因。亦得自所變色為因。小乘亦許。即此想數不遮色生。亦不遮心生。即是一因能生心色。若爾為如色心。其相異故即同一因。為如善惡。其相異故不同一因。並須曰。此據因緣說者。如賴耶中一色種子。能生現行色。亦能生自類種子。而得言色與種子其相亦異。然此一種。能生色非色法。俱是因緣。約此亦有不定過。亦可更以比量。破生滅兩相其有一因。應立量。汝有因之滅應非是滅。以不異生故。猶如其生。應更覆量破之。
論云又法生已餘停住因不可得故者。此破正量部師。立眼根等色一期停住不經生滅。應量破云。眼等諸色離剎那住外無別住因(宗)。是有為故。有生滅故(因)。猶如燈電及心心所(喻)。本比量也。亦可。更以比量。破云。眼等諸色應非久住。所餘久住所不攝故。如燈電等。若是久住。定所餘久住所攝。猶如虛空。又量天眼等諸色無久住。因。眼等燈等之中隨一攝故。猶如燈等。若久住者。定非眼等燈等之中隨一所攝。如虛空等。異喻。
論云是故當知等。下結可知也。
【現代漢語翻譯】 現代漢語譯本： 還有，你建立生滅兩種相，共同歸於一個因。我現在要詰難你，現在應該是生滅兩種相不是同一個因，因為它們的相狀不同，就像苦和樂等等，或者善和惡，或者色和心等等。這個比量，正相當於這段文字的比量。然而這個比量，有不確定的過失。為什麼呢？因為大乘也承認一個『想』（saṃjñā，認知）可以和心王（citta，心識的主要部分）作為因，也可以以自己所變現的色（rūpa，物質現象）作為因。小乘也承認，這個『想』並不妨礙色的產生，也不妨礙心的產生。也就是說，一個因可以產生心和色。如果這樣，是像色和心一樣，因為它們的相狀不同就是同一個因呢？還是像善和惡一樣，因為它們的相狀不同就不是同一個因呢？並且必須說，這是根據因緣（hetu-pratyaya，產生結果的條件）來說的。比如在阿賴耶識（ālayavijñāna，儲存一切種子識）中，一個色的種子，能產生現行的色，也能產生同類的種子。因此可以說色和種子，它們的相狀也不同，然而這一個種子，能產生色和非色法，都是因緣。根據這個也有不確定的過失。也可以再用比量，來破斥生滅兩種相有一個因。應該立量：你所說的有因的滅，應該不是滅，因為它和生沒有區別，就像它的生一樣。應該再用覆量來破斥它。
論中說：『又法生已，其餘停住因不可得故』。這是爲了破斥正量部（Saṃmitīya，佛教部派之一）的觀點。他們認為眼根等色，一期停住，不經歷生滅。應該用比量來破斥：眼等諸色，離開剎那的住之外，沒有別的住因（宗），因為是有為法（saṃskṛta，由因緣和合而成的法），有生滅（utpāda-nirodha，產生和滅亡），就像燈、電以及心和心所（caitasika，心的附屬作用）。這是本來的比量。也可以再用比量來破斥：眼等諸色，應該不是長久住的，因為不是其餘長久住所包含的，就像燈和電等。如果是長久住的，一定是被其餘長久住所包含的，就像虛空。又用量來證明天眼等諸色沒有長久住的因，因為包含在眼等燈等之中任何一個，就像燈等。如果長久住，一定不是眼等燈等之中任何一個所包含的，就像虛空等。（這是）異喻。
論中說：『是故當知等』。下面總結，可以知道了。
【English Translation】 English version: Furthermore, you establish the two aspects of arising and ceasing, attributing them to a common cause. I now challenge you. The two aspects of arising and ceasing should not have the same cause, because their characteristics are different, like suffering and pleasure, or good and evil, or form and mind. This syllogism is precisely the same as the syllogism in this text. However, this syllogism has the fault of being uncertain. Why? Because the Mahayana also admits that a 'thought' (saṃjñā, cognition) can be a cause together with the mind-king (citta, the main part of consciousness), and can also take the form (rūpa, material phenomena) transformed by itself as a cause. The Hinayana also admits that this 'thought' does not prevent the arising of form, nor does it prevent the arising of mind. That is to say, one cause can produce both mind and form. If so, is it like form and mind, where because their characteristics are different, they have the same cause? Or is it like good and evil, where because their characteristics are different, they do not have the same cause? And it must be said that this is according to the conditions (hetu-pratyaya, conditions for producing results). For example, in the Alaya-consciousness (ālayavijñāna, the storehouse consciousness), a seed of form can produce manifest form, and can also produce seeds of the same kind. Therefore, it can be said that form and seed, their characteristics are also different, yet this one seed can produce both form and non-form dharmas, all of which are conditions. According to this, there is also the fault of uncertainty. It is also possible to use another syllogism to refute that the two aspects of arising and ceasing have one cause. One should establish the measure: Your so-called cessation with a cause should not be cessation, because it is no different from arising, just like its arising. One should then use a counter-syllogism to refute it.
The treatise says: 'Moreover, once a dharma has arisen, no other cause for its remaining can be found.' This is to refute the view of the Saṃmitīya (a Buddhist school). They believe that the eye-sense and other forms remain for a period without undergoing arising and ceasing. One should use a syllogism to refute: The eye and other forms, apart from momentary existence, have no other cause for remaining (thesis), because they are conditioned (saṃskṛta, compounded of causes and conditions), and have arising and ceasing (utpāda-nirodha, arising and ceasing), like lamps, lightning, and mental functions (caitasika, mental events). This is the original syllogism. It is also possible to use another syllogism to refute: The eye and other forms should not be long-lasting, because they are not included in other long-lasting places, like lamps and lightning. If they were long-lasting, they would definitely be included in other long-lasting places, like space. Also, use a measure to prove that the heavenly eye and other forms have no cause for long-lasting existence, because they are included in any one of the eye, lamp, etc., like lamps, etc. If they were long-lasting, they would definitely not be included in any one of the eye, lamp, etc., like space. (This is) a dissimilar example.
The treatise says: 'Therefore, one should know, etc.' The following conclusion can be understood.
論云若謂火等等者。謂薩婆多救。滅亦有因。如因火故薪等方滅。此即火滅因。作此救者。亦不應道理。言由彼與彼等者。言此火與薪既俱生滅。不可與滅為因。如火與薪俱生。即火非生因。既與薪俱滅何得與滅為因。若言火與滅為因者。火既薪俱生。生即應滅。
論云現可得故者。現見薪為火依。火不能滅。何得將火為薪滅之因耶 變異生緣說有作用等者。但此火為薪之變異生因 問若火非滅因者。即此火所依之薪。為亦名薪。為從本為名為薪耶。若今名薪者。薪若未為變。可得名薪。既已為火之所變。即是異者。應不名薪。何得言火與薪俱生俱滅耶。若從本名薪者。此即所燒之薪。實非是薪。云何而言火與彼。能為變異生緣耶。若言此初剎那火。但與后念等。為變異緣。不與初念火所依。為變異緣者。若爾初念之火。應不燒薪。后念之煨常應生火。以所依非是薪故。答此中外人。約世人共所知。火能燒于薪。為滅之因。今論主返以共所知火。以為解釋。如世間人。皆知別於余處將火以燒彼薪。論主云。將火燒薪。但能與彼薪。為變異之因。何者如世人共知。薪有故火有。則是與薪俱生。薪無故火無。得知與薪俱滅。又世人共知。薪由火故。則有煨燼之變。論主但約世俗道理。以通此救若約大乘實理。
【現代漢語翻譯】 現代漢語譯本： 論中說，如果認為火等等是滅的原因（謂薩婆多（Sarvastivada，一切有部）的觀點），那麼滅也有其原因，例如因為火的緣故，柴薪等才會被燒滅。這就可以說是火是柴薪熄滅的原因。但這樣的辯解是不合理的。如果說因為火與柴薪等同時存在，那麼火與柴薪既然同時生滅，就不能作為熄滅的原因。如同火與柴薪同時產生，火就不是柴薪產生的因。既然與柴薪同時熄滅，又怎麼能作為柴薪熄滅的原因呢？如果說火是熄滅的原因，那麼火既然與柴薪同時產生，產生就應該立即熄滅。
論中說，因為現在可以觀察到，現在可以見到柴薪是火所依賴的，火不能使柴薪熄滅。怎麼能把火當作柴薪熄滅的原因呢？變異生緣（Vikarahetu，變異之緣）說明有作用等等，但這個火只是柴薪變異產生的原因。問：如果火不是柴薪熄滅的原因，那麼火所依賴的柴薪，是仍然叫做柴薪，還是從一開始就叫做柴薪呢？如果是現在才叫做柴薪，那麼柴薪如果沒有被燒，還可以叫做柴薪。既然已經被火燒了，已經是不同的東西了，就不應該叫做柴薪。怎麼能說火與柴薪同時產生同時熄滅呢？如果是從一開始就叫做柴薪，那麼這個被燒的柴薪，實際上已經不是柴薪了。怎麼能說火與它能成為變異生緣呢？如果說最初剎那的火，只是與后一念等等成為變異之緣，而不是與最初一念火所依賴的柴薪成為變異之緣，那麼最初一念的火，就不應該燃燒柴薪。后一念的灰燼應該經常產生火，因為所依賴的不是柴薪的緣故。答：這裡外道（指不信奉佛教的人）是按照世人普遍知道的，火能夠燃燒柴薪，作為熄滅的原因。現在論主反而用世人普遍知道的火，來作為解釋。如同世間的人，都知道在別的地方用火來燒柴薪。論主說，用火燒柴薪，只能與柴薪成為變異的原因。為什麼呢？如同世人普遍知道的，因為有柴薪所以有火，這就是與柴薪同時產生。因為沒有柴薪所以沒有火，可以得知與柴薪同時熄滅。又世人普遍知道，柴薪因為火的緣故，才會有灰燼的變化。論主只是按照世俗的道理，來解釋這個辯解。如果按照大乘的真實道理，就不是這樣了。
【English Translation】 English version: The treatise says, 'If it is argued that fire, etc., is the cause (referring to the view of the Sarvastivada (Sarvastivada, school that asserts everything exists)), then extinction also has its cause, such as firewood being extinguished because of fire.' This can be said to be the cause of the extinction of firewood. However, such a defense is unreasonable. If it is said that because fire and firewood exist simultaneously, then since fire and firewood arise and cease together, they cannot be the cause of extinction. Just as fire and firewood arise together, fire is not the cause of the arising of firewood. Since they cease together with firewood, how can it be the cause of extinction? If it is said that fire is the cause of extinction, then since fire arises simultaneously with firewood, arising should immediately lead to extinction.
The treatise says, 'Because it can be observed now,' it can be seen that firewood is what fire relies on, and fire cannot extinguish firewood. How can fire be taken as the cause of the extinction of firewood? 'Vikarahetu (Vikarahetu, cause of transformation) explains that there are functions, etc.,' but this fire is only the cause of the transformation and arising of firewood. Question: If fire is not the cause of the extinction of firewood, then is the firewood that fire relies on still called firewood, or is it called firewood from the beginning? If it is called firewood now, then if the firewood has not been burned, it can still be called firewood. Since it has been burned by fire and is already something different, it should not be called firewood. How can it be said that fire and firewood arise and cease together? If it is called firewood from the beginning, then this burned firewood is actually no longer firewood. How can it be said that fire and it can become the cause of transformation and arising? If it is said that the fire of the initial moment is only the cause of transformation for the subsequent moment, etc., and not the cause of transformation for the firewood that the fire of the initial moment relies on, then the fire of the initial moment should not burn the firewood. The embers of the subsequent moment should constantly produce fire, because what it relies on is not firewood. Answer: Here, the non-Buddhist (referring to those who do not believe in Buddhism) is according to what the world generally knows, that fire can burn firewood and be the cause of extinction. Now, the author of the treatise uses the fire that the world generally knows as an explanation. Just as people in the world know that fire is used to burn firewood elsewhere. The author of the treatise says that burning firewood with fire can only be the cause of transformation for the firewood. Why? Just as the world generally knows, because there is firewood, there is fire, which is arising simultaneously with firewood. Because there is no firewood, there is no fire, which can be known to cease simultaneously with firewood. Also, the world generally knows that firewood has the transformation of ashes because of fire. The author of the treatise only uses worldly reasoning to explain this defense. If according to the true principles of Mahayana, it is not like this.
火等諸法才生即滅。無有將火能燒彼物。但由外火為緣。引起自心所燒變異之相故。初念火后才生。即時變異。為所燒相。不得言初念火為緣故。與后念變異為生緣也。
論云又諸壞滅乃至過失者。此破薩婆多義。彼立四相中滅相。是色等滅因。然彼復立未來色等。生時雖生相用。仍至滅相體隨。今論主。約生時得有滅故。大可以滅為色等滅因故言生。俱不應理也。應立量云。未來滅相應當有因。汝許已有體故。猶如生相。問如汝無為。亦已有體。有何等用。此已有體因。為如無為。已有體故無用。為如生相。已有體故即有用耶。解云薩婆多立三世名。自然不攝無為也。何者未來世名。已有。現在世名正有。過去名將有。但言已有體因。則簡非無為故。不可將無為為不定過。亦不可將現在法。為不定過也。復應立量云。汝未來生相應當無用。未來攝故。猶如滅相。此比量與前比量因。互用皆得也。
論云論由依處故或由相等。此中名下。次第廣釋至卷末。是如本地第三卷。此中色根諸不壞。謂由二因。由羸損等。如本地第三。翻根不壞。此中有障。非遠勘本地第三。然彼有四障。有四種。與耳等根不同多少 又於一眼雖闇障色名現前等者。謂蝙蝠鵂鹠等。眼根中有障。如頗胝迦中亦見物等以明故 若聖慧
【現代漢語翻譯】 現代漢語譯本：火等諸法（dharma，佛法）才產生就立即消滅。沒有能將火拿來燃燒其他東西的說法。只是由於外在的火作為因緣（hetu-pratyaya，原因和條件），引起自心所見的燃燒變異之相。所以，最初的念頭（citta，心）產生的火，之後立即發生變異，成為被燃燒的相狀。不能說最初的念頭之火作為因緣，與後來的念頭變異成為生緣。
《論》中說：『又諸壞滅乃至過失者』。這是爲了破斥薩婆多（Sarvastivada，一切有部）的觀點。他們所立的四相（laksana，事物變化的四種相狀，即生、住、異、滅）中，滅相是色（rupa，物質）等法滅亡的原因。然而，他們又認為未來的色等法，在產生時雖然有生相的作用，但滅相的本體始終伴隨。現在論主認為，在事物產生時就存在滅亡的可能性，因此說以滅作為色等法滅亡的原因，從道理上講是不合理的。應該這樣立論：未來的滅相應當有因，因為你們承認它已經有了本體，就像生相一樣。有人問：如果像你們所說的無為法（asamskrta-dharma，不生不滅、無造作的法）一樣，也已經有了本體，那它有什麼作用呢？這個『已經有了本體』的因，是像無為法一樣，因為已經有了本體所以沒有作用，還是像生相一樣，因為已經有了本體所以就有作用呢？解釋說：薩婆多宗立三世（trikala，過去、現在、未來）之名，自然不包括無為法。什麼是未來世的名？是『已有』。現在世的名是『正有』。過去世的名是『將有』。只說『已經有了本體』的因，就可以排除無為法，所以不能將無為法作為不定過失，也不能將現在法作為不定過失。還應該這樣立論：你們未來的生相應當沒有作用，因為它屬於未來，就像滅相一樣。這個比量（anumana，推理）與前面的比量，可以互相作為因。
《論》中說：『論由依處故或由相等』。這其中，從『名』字以下，次第廣泛地解釋到本卷末尾，就像《本地》（瑜伽師地論本地分）第三卷一樣。這裡所說的色根（rupa-indriya，眼、耳、鼻、舌、身五根中的色根）諸不壞，是因為兩種原因：由於羸弱等原因，就像《本地》第三卷所說，翻轉根不壞。這裡有障礙，並非遠離考察《本地》第三卷。然而，那裡有四種障礙，有四種，與耳等根不同，數量多少不同。又如，在一隻眼睛中，即使黑暗遮蔽了顏色，名稱也會顯現等，這是說蝙蝠、鵂鹠等，眼根中有障礙，就像在頗胝迦（sphatika，水晶）中也能看到東西一樣，因為有光明。如果是聖慧（arya-prajna，聖者的智慧）。
【English Translation】 English version: All dharmas (phenomena) such as fire arise and immediately cease. There is no such thing as taking fire to burn other things. It is only due to external fire as a condition (hetu-pratyaya) that the appearance of burning and transformation is aroused in one's own mind. Therefore, the initial thought (citta) of fire arises and immediately transforms, becoming the aspect of being burned. It cannot be said that the initial thought of fire is the condition for the subsequent thought's transformation to become the condition for arising.
The Treatise says: 'Moreover, destruction and even faults.' This is to refute the Sarvastivada (the 'All Exists' school) view. In their established four characteristics (laksana), the characteristic of cessation is the cause of the destruction of form (rupa) and other dharmas. However, they also assert that future forms, although having the function of arising when they arise, the essence of the characteristic of cessation always accompanies them. Now, the author of the Treatise believes that the possibility of cessation exists at the time of arising, so saying that cessation is the cause of the destruction of form and other dharmas is unreasonable. One should establish the following argument: the future characteristic of cessation should have a cause, because you admit that it already has a substance, just like the characteristic of arising. Someone asks: If, as you say, unconditioned dharmas (asamskrta-dharma) also already have a substance, then what is its function? Is this cause of 'already having a substance' like unconditioned dharmas, having no function because it already has a substance, or is it like the characteristic of arising, having a function because it already has a substance? The explanation is: The Sarvastivadins establish the name of the three times (trikala), which naturally does not include unconditioned dharmas. What is the name of the future time? It is 'already having'. The name of the present time is 'currently having'. The name of the past time is 'will have'. Only by saying 'the cause of already having a substance' can unconditioned dharmas be excluded, so unconditioned dharmas cannot be taken as an uncertain fault, nor can present dharmas be taken as an uncertain fault. One should also establish the following argument: your future characteristic of arising should have no function, because it belongs to the future, just like the characteristic of cessation. This inference (anumana) and the previous inference can be used as causes for each other.
The Treatise says: 'The discussion is based on the place of reliance or on the equality of characteristics.' Here, from the word 'name' onwards, the explanation is extensively elaborated to the end of the volume, just like the third volume of the 'Local Section' (Yogacarabhumi-sastra, Bodhisattvabhumi). Here, the form-faculty (rupa-indriya) and other non-destructions are due to two reasons: due to weakness and other reasons, as stated in the third volume of the 'Local Section', reversing the non-destruction of the faculty. Here there are obstacles, not far from examining the third volume of the 'Local Section'. However, there are four kinds of obstacles there, there are four kinds, different from the ear and other faculties, different in quantity. Furthermore, in one eye, even if darkness obscures the color, the name will appear, etc., this means that bats, owls, etc., have obstacles in the eye-faculty, just like seeing things in sphatika (crystal), because there is light. If it is noble wisdom (arya-prajna).
眼一切種色皆是前者。此中即非五眼中慧眼。此是彼五眼中法眼。聖者以慧為道首故。言聖慧眼也。
六種所行性。本地分中第三卷。列名未解。此即說前文云。依處故。相方故。時故。明瞭不明瞭。以實色名明瞭。不實名不明瞭。全分等實。謂青等明瞭。不實謂長等假之。不明瞭作意正起中。第三卷本地。由四因。欲力念力等。依欲界身。發起色界大種。此色為是第八緣不緣等。如第一抉擇抄解。此中護月義順護法。雖解見分。依界系相。分色界故。準種子時亦得何妨。
第五十五卷
論云又如是言由一凈心等。乃至當知此中依轉所攝相續心由世俗道名發一心者。此中據緣事竟。隨多少剎那量。名為一心。非唯一剎那心名一心。是此中意也。此即如本地第三卷云。起一心若眾多心等是。
論解有分別心無分別心同緣現在不中。云由三因故等者。如集量理門論云。五識唯現量。同時意識亦爾。今此中五識。雖明瞭現量。不名有分別。不與尋伺等相應故。第六雖與五同緣現量。名為分別。以與尋伺相應故。若同緣現在。可得明瞭。若彼五識后意識。則不明瞭。緣過去故。如緣百千劫事。則不明瞭。如第五十一卷中破。今此第一因。既言極明瞭。故知緣現在故得有明瞭。非五識有緣過去。復得明
【現代漢語翻譯】 現代漢語譯本 眼所見的一切顏色都是之前的顏色所致。這裡說的不是五眼（肉眼、天眼、慧眼、法眼、佛眼）中的慧眼。這裡指的是五眼中的法眼。聖者以智慧為首要的修行之道，所以稱為聖慧眼。
六種所行性，在《瑜伽師地論·本地分》第三卷中，列出了名稱但未解釋。這裡就是解釋前文所說的，依據處所、方向、時間，以及明瞭與不明瞭。以真實的顏色名為明瞭，不真實的顏色名為不明瞭。全分等真實，比如青色等是明瞭的，不真實比如長短等是虛假的。在不明瞭的作意正確生起時，在第三卷本地分中，由四種原因，即欲力、念力等，依據欲界之身，發起大種（四大元素）。這種顏色是第八識的緣還是不緣等，如同第一抉擇抄的解釋。這裡護月的解釋順應護法的觀點，雖然解釋見分，依據界系相來區分（四大元素），那麼依據種子的時候也可以，有什麼妨礙呢？
第五十五卷
論中說：『又如是言由一凈心等，乃至當知此中依轉所攝相續心由世俗道名發一心者。』這裡是說緣事完畢，隨著多少剎那的時間量，名為一心。不是說唯一剎那的心才叫一心，這是這裡的含義。這就像《瑜伽師地論·本地分》第三卷所說：『起一心若眾多心等』。
論中解釋說，有分別心和無分別心同時緣現在是不對的，說『由三因故等』。如《集量論理門論》所說：五識唯有現量，同時意識也是如此。現在這裡五識，雖然是明瞭的現量，但不稱為有分別，因為它不與尋伺等相應。第六識雖然與五識一同緣現量，但稱為分別，因為它與尋伺相應。如果一同緣現在，就可以得到明瞭。如果彼五識之後的意識，就不明瞭，因為它緣過去。比如緣百千劫的事情，就不明瞭，如第五十一卷中破斥的觀點。現在這第一個原因，既然說極其明瞭，就知道是緣現在才能得到明瞭，不是五識緣過去還能得到明瞭。
【English Translation】 English version All colors perceived by the eye are due to previous colors. Here, it is not the 'wisdom eye' (慧眼) among the five eyes (肉眼 physical eye, 天眼 divine eye, 慧眼 wisdom eye, 法眼 dharma eye, 佛眼 buddha eye). It refers to the 'dharma eye' (法眼) among the five eyes. Sages regard wisdom as the foremost path of practice, hence it is called the 'sage's wisdom eye' (聖慧眼).
The six kinds of objects of activity (六種所行性) are listed in the third volume of the 'Yogacarabhumi-sastra, Local Section' (瑜伽師地論·本地分), but not explained. This explains what was mentioned earlier, based on location, direction, time, and clarity versus unclearness. Real colors are called clear, while unreal colors are called unclear. Complete parts, such as blue, are clear; unreal things, such as length, are false. When unclear attention arises correctly, in the third volume of the 'Local Section', due to four causes, namely desire-force (欲力), mindfulness-force (念力), etc., based on the body of the desire realm (欲界), the **great elements (大種) (four great elements) are generated. Whether this color is a condition (緣) of the eighth consciousness or not, etc., is explained in the first 'Definitive Explanation' (第一抉擇抄). Here, the interpretation of 'Protecting the Moon' (護月) aligns with the view of 'Protecting the Dharma' (護法). Although it explains the 'seeing-faculty' (見分), it distinguishes the ** (four great elements) based on the characteristics of the realm-system (界系相), so what harm is there in also relying on the time of the seed (種子)?
Volume 55
The treatise says: 'Furthermore, it is said, 'due to one pure mind,' etc., '...one should know that the mind in the continuum (相續心) included in the transformation (轉) and based on worldly paths (世俗道) is called 'generating one mind' (發一心).' Here, it means that after the object of attention (緣事) is finished, the amount of time, whether it is many or few kshanas (剎那), is called 'one mind' (一心). It is not that only one kshana of mind is called 'one mind.' This is the meaning here. This is like what is said in the third volume of the 'Local Section': 'arising one mind, or many minds, etc.'
The treatise explains that it is incorrect to say that the mind with discrimination (有分別心) and the mind without discrimination (無分別心) simultaneously cognize the present, saying 'due to three causes, etc.' As stated in the 'Compendium of Valid Cognition, Gate of Reasoning' (集量論理門論): the five consciousnesses (五識) only have direct perception (現量), and the simultaneous consciousness is also like that. Now, here, although the five consciousnesses have clear direct perception, they are not called 'with discrimination' because they do not correspond with seeking and examining (尋伺), etc. Although the sixth consciousness (第六識) cognizes the present object together with the five consciousnesses, it is called 'discrimination' because it corresponds with seeking and examining. If they cognize the present together, clarity can be obtained. If it is the consciousness after those five consciousnesses, then it is unclear because it cognizes the past. For example, cognizing events of hundreds of thousands of kalpas (劫) is unclear, as refuted in volume 51. Now, since this first cause says 'extremely clear,' it is known that clarity can be obtained by cognizing the present, not that the five consciousnesses can cognize the past and still obtain clarity.
了。第二因與五同時。既於五境作意。故知亦緣現在第三因二依資養故者。眼識有四依根。意識有五依根。四與眼同。第五加自。此謂意識依。自根及眼根二依。資養方能緣現在。若唯依一自依。即緣境不明瞭。此據散非定境。因此依眼為門。取境名資養。非同眼識依根名資養。又如眼等善惡識起。必由意引方得。由意資眼識故。得有善惡。方知意眼同緣。
論解心是相應故染中說。心生時自性清凈者。此據非自性染名清凈。非無漏故。清凈如勝鬘經中同。
論解三染惱中。云初二染惱唯欲界系。最後通三界系。初謂不善業。二謂憂苦。唯地獄故。若據果者唯苦無憂。諸煩惱是第三故。通三界業中出離及喜樂。此是出家。若出家法。即是見道加行。
論解遍行別境中。諸識諸門分別。如古抄會對法等抄。此簡五遍行等。如第三本地分解。
論云觸為何業謂受想思所依為業。如余處對法等。唯是受依。何不言想思等。此彼別者。此據通論。皆依于觸。觸次作意後生故。若據相隨轉。雖即唯受。此據此不為例耶。如俱舍第一卷解 受為何業愛生所依為業。謂境界等愛。皆由受後方生。
論云別境五由四境事生。謂所愛等。所愛謂欲依。決定謂勝解依。串習謂念境。觀察為二依如論。
【現代漢語翻譯】 現代漢語譯本： 第二種原因是與五種（識）同時生起。既然在五種境上作意，因此可知（意識）也緣于現在。第三種原因是依靠兩種資養。眼識有四種所依之根，意識有五種所依之根。前四種與眼識相同，第五種加上『自』（即自己的意根）。這裡說的是意識依靠自己的意根和眼根這兩種所依，得到資養才能緣于現在。如果只依靠一種（即自己的意根），那麼緣境就不明瞭。這是指散亂而非禪定的境界。因此，依靠眼根作為門戶來取境，稱為資養，不同於眼識依靠眼根稱為資養。又如眼等（五）識的善惡生起，必定由意根引導才能產生。由於意根資助眼識的緣故，才能有善惡（的分別）。由此可知，意根和眼根共同緣于（同一個）境。
論中解釋說，心是相應的，所以在染污中說，心生起時自性清凈。這是指非自性染，所以說是清凈，並非是無漏的緣故。這種清凈與《勝鬘經》中的說法相同。
論中解釋三種染污煩惱時說，最初兩種染污煩惱只屬於欲界，最後一種通於三界。最初一種指不善業，第二種指憂苦，因為只在地獄（欲界）才有。如果從果報來說，只有苦而沒有憂。諸煩惱是第三種，所以通於三界。三界業中包括出離和喜樂。這是指（在家眾）出家，如果是出家法，就是見道加行。
論中解釋遍行和別境時，關於諸識和諸門的分別，可以參考古代的抄本，如《對法》等抄本。這裡簡略了五遍行等，可以參考第三本地的分解。
論中說，觸的作用是什麼？說是受、想、思的所依。如同其他地方的《對法》等論述，觸只是受的所依。為什麼不說想、思等也是觸的所依呢？這是因為彼此有所區別。這裡是從總的方面來說，（受、想、思）都依靠于觸。因為觸先於作意而生，作意之後才生起（受、想、思）。如果從相互隨轉的方面來說，觸只是受的所依。這裡所說的不能作為例子嗎？如同《俱舍論》第一卷的解釋，受的作用是什麼？說是愛的生起所依。所謂的境界等愛，都是由受之後才生起的。
論中說，別境五（種心所）由四種境事而生。所謂所愛等。所愛指欲的所依，決定指勝解的所依，串習指唸的境，觀察是兩種所依，如論中所說。
【English Translation】 English version: The second cause arises simultaneously with the five (consciousnesses). Since it attends to the five objects, it is known that (consciousness) also cognizes the present. The third cause is relying on two kinds of nourishment. Eye-consciousness has four supporting roots, while mind-consciousness has five. The first four are the same as those of eye-consciousness, and the fifth adds 'self' (i.e., one's own mind-root). This refers to mind-consciousness relying on its own mind-root and the eye-root, receiving nourishment to cognize the present. If it relies only on one (i.e., its own mind-root), then the cognition of the object will not be clear. This refers to scattered rather than meditative states. Therefore, relying on the eye-root as a gateway to grasp objects is called nourishment, which is different from eye-consciousness relying on the eye-root as nourishment. Furthermore, the arising of good and evil in eye-consciousness, etc., must be guided by the mind-root. Because the mind-root nourishes eye-consciousness, there can be good and evil (distinctions). From this, it is known that the mind-root and eye-root jointly cognize (the same) object.
The treatise explains that the mind is associated, so it is said in defilement that the nature of the mind is pure when it arises. This refers to non-self-nature defilement, so it is said to be pure, not because it is unconditioned. This kind of purity is the same as that in the 'Śrīmālādevī Siṃhanāda Sūtra' (Shengman jing).
The treatise explains that among the three defilements, the first two belong only to the desire realm, while the last one is common to the three realms. The first refers to unwholesome karma, and the second refers to sorrow and suffering, because they only exist in the lower realm (desire realm). If speaking from the perspective of karmic results, there is only suffering and no sorrow. The afflictions are the third type, so they are common to the three realms. Among the karma of the three realms are included renunciation and joy and happiness. This refers to (lay practitioners) becoming monks, and if it is the Dharma of becoming a monk, it is the application of the path of seeing.
The treatise explains that in pervasive and specific objects, the distinctions between the various consciousnesses and gateways can be found in ancient copies, such as copies of the 'Abhidharma' (Duifa) and others. Here, the five pervasive mental factors, etc., are simplified, and you can refer to the analysis in the third local basis.
The treatise says, what is the function of contact (sparśa)? It is said to be the basis for feeling (vedanā), perception (saṃjñā), and volition (cetanā). As in other places, such as the 'Abhidharma', contact is only the basis for feeling. Why not say that perception, volition, etc., are also the basis of contact? This is because they are different from each other. Here, it is said in general terms that (feeling, perception, and volition) all rely on contact. Because contact arises before attention (manaskāra), and feeling, perception, and volition arise after attention. If speaking from the perspective of mutual dependence, contact is only the basis for feeling. Can what is said here not be taken as an example? As explained in the first volume of the 'Abhidharmakośa' (Jushe lun), what is the function of feeling? It is said to be the basis for the arising of love (tṛṣṇā). The so-called love of objects, etc., all arise after feeling.
The treatise says that the five specific objects (of mind) arise from four kinds of object-matters. The so-called beloved, etc. The beloved refers to the basis of desire (chanda), determination refers to the basis of conviction (adhimokṣa), familiarity refers to the object of mindfulness (smṛti), and observation is the two bases, as stated in the treatise.
論云諸名所攝與心相應所餘蘊法當言率爾起耶尋求耶決定耶等者。此中間意。謂諸心所是不相應之餘蘊耶。此法為率爾心時起。為乃至決定心時起。答云隨心即起。此中何故唯言前三心。不言第四五。一云略準亦在問中。又前心性。決定唯無記。遍行別境不定四通三性。或有得俱起余善煩惱等。若起善惡心。必與此法俱。此義決定。其遍行等不唯一性決定故。此中唯問此故。故唯問前三心。不問后二。此中法師以諸門。或位次起是何心是。或亂生不亂生。或通三性等。或鄰次久遠。如是義。如第一卷抄。思之可知。
論解心心所差別名言。何故名相應。答由一一事等處等等者。事等謂體也。體皆一故。無第二受等 處等者。謂同於一境處轉故。又依緣處等故 時等者。同一剎那故 所作等者。同於一境行所作業。故知緣青者但為青也。又善惡無記所作等 問何故名有所依。答由一種類托眾所依差別轉故等者。謂心所等同一識種類。托所依。如眼識依眼根。俱時心所亦爾。余準可知。外人既亦難解。為伏難云。諸有為法誰無有依。何故心法等獨得名耶。故論解云。雖有為法無無依者。然非此中所說依義。彼自分因。皆非恒依故。又相應共有法。非恒依故。唯恒為依者。為此中依量故。眼根等是識等所有。名有依
【現代漢語翻譯】 現代漢語譯本：論中提到，諸名所攝（所有名稱所包含的）與心相應的其餘蘊法（色、受、想、行、識五蘊中，除了識蘊之外的四蘊），應當說是率爾起（突然產生）呢？還是尋求（經過考慮）呢？還是決定（確定無疑）呢？這裡面的意思是說，這些心所（心的附屬物，如感覺、知覺等）是不與心相應的其餘蘊嗎？這些法是在率爾心（未經思考的心）時產生，還是乃至決定心（已經做出決定的心）時產生？回答是，隨心即起（隨著心的產生而產生）。這裡為什麼只說前三種心，而不說第四種和第五種心呢？一種說法是，省略是爲了概括，也包含在問題之中。而且前面的心性，決定心只有無記（非善非惡），遍行（普遍存在的心所）、別境（針對特定對象的心所）是不定的，四通三性（可以通於三種性質：善、惡、無記）。或者有（些心所）可以同時與善或煩惱等（心所）一起產生。如果產生善或惡的心，必定與這些法同時產生，這個道理是確定的。而遍行等（心所）不唯一性決定，所以這裡只問這些，不問後面的兩種心。這裡的法師以各種門徑，或者位次（次第）起是什麼心，或者亂生（雜亂產生）不亂生，或者通三性等，或者鄰次（接近）久遠（長久），像這樣的意義，可以參考第一卷的抄本，思考就可以理解。 論中解釋了心和心所的差別名言。為什麼稱為『相應』？回答是，由於一一事等處等等（每一件事在體性、處所、時間、作用等方面都相同）。事等（體性相同）是指體性都是一樣的，沒有第二個受（感受）等。處等（處所相同）是指在同一個境界處所運轉，又依緣處所相同。時等（時間相同）是指在同一個剎那（極短的時間）發生。所作等（作用相同）是指在同一個境界上進行相同的作業，所以知道緣青（以青色為對像）的，就只是青色。而且善、惡、無記所作等（善、惡、無記的作用相同）。問：為什麼稱為『有所依』？回答是，由於一種種類托眾所依差別轉故等（由於同一種識的種類，依託于各種所依而產生不同的作用）。比如心所等同屬於一種識的種類，依託于所依，比如眼識依託于眼根。同時產生的心所也是這樣。其餘的可以類推得知。外人既然也難以理解，爲了消除疑問，說：『所有有為法（由因緣和合而成的法）誰沒有所依呢？為什麼心法等單獨得到這個名稱呢？』所以論中解釋說：『雖然有為法沒有沒有所依的，但這不是這裡所說的依的意義。它們各自的因，都不是恒常的所依。而且相應共有法，也不是恒常的所依。只有恒常作為所依的，才是這裡所說的依的衡量標準。』眼根等是識等所有的，所以稱為有依。
【English Translation】 English version: The treatise asks: Regarding the remaining Skandha-dharmas (the aggregates of form, feeling, perception, mental formations, and consciousness, excluding consciousness itself) that are encompassed by names and are associated with the mind, should they be said to arise spontaneously (ratna), through seeking (paryesana), or decisively (niscaya)? The intention here is: Are these mental factors (cittas) the remaining Skandhas that are not associated with the mind? Do these dharmas arise during a spontaneous mind, or even during a decisive mind? The answer is: They arise immediately with the mind. Why does it only mention the first three types of minds here, and not the fourth and fifth? One explanation is that the omission is for the sake of brevity and is also included in the question. Moreover, the nature of the preceding minds is such that the decisive mind is only neutral (avyakrta). The pervasive (sarvatraga) and object-specific (vikalpa) mental factors are indefinite, encompassing the three natures (kusala, akusala, avyakrta). Or some (mental factors) can arise simultaneously with wholesome or afflictive (klesa) mental factors. If a wholesome or unwholesome mind arises, it will certainly arise simultaneously with these dharmas; this principle is definite. However, pervasive mental factors, etc., are not definitively of one nature, so only these are asked about here, and not the latter two minds. The Dharma Master here uses various approaches, such as what mind arises in terms of sequence or position, whether it arises randomly or not, whether it encompasses the three natures, or whether it is proximate or distant. Such meanings can be understood by referring to the first volume of notes and contemplating them. The treatise explains the difference in terminology between mind and mental factors. Why are they called 'associated' (samprayukta)? The answer is: Because each and every thing is equal in terms of matter, place, etc. 'Equality in matter' (vastu-samata) means that the substance is the same, there is no second feeling, etc. 'Equality in place' (asraya-samata) means that they operate in the same realm, and also that they depend on the same condition. 'Equality in time' (kala-samata) means that they occur in the same instant (ksana). 'Equality in function' (kritya-samata) means that they perform the same action in the same realm, so knowing that which is related to blue is only blue. Moreover, wholesome, unwholesome, and neutral actions are equal. Question: Why are they called 'having a basis' (asrita)? The answer is: Because one type of consciousness relies on various bases to manifest differently, etc. For example, mental factors belong to the same type of consciousness and rely on a basis, just as eye-consciousness relies on the eye-organ (caksu-indriya). The same applies to mental factors that arise simultaneously. The rest can be understood by analogy. Since outsiders also find it difficult to understand, to dispel doubts, it is said: 'Which conditioned dharma (samskrta-dharma) does not have a basis? Why do mental dharmas alone receive this name?' Therefore, the treatise explains: 'Although there is no conditioned dharma without a basis, this is not the meaning of 'basis' as used here. Their respective causes are not constant bases. Moreover, associated common dharmas are not constant bases. Only that which is constantly a basis is the measure of 'basis' here.' The eye-organ, etc., are possessed by consciousness, etc., so they are called 'having a basis'.
。非余法。或言所依者。即六識類托眾所依根。能依之識。得名有所依。故言恒依。此解為勝。
論云何故不苦不樂望彼無明說互相對等者。謂由與諸受為助伴。是舍受。一切煩惱為助伴。是無明受。于受為助伴。煩惱于煩惱。為助伴故。故互相對。又受與無明皆能為受。煩惱為助伴故。二相對說。以此文證。第四禪中舍受。映正知支。不立為支也。
論云云何建立四無色蘊為善無記性相等者。謂一切皆通三性。無有差別。有通不通者。頌中有九門。如文可知。
論云善法有六依處。謂決定等下。解頌中第三門。相應中自辨。又初帙第三卷。此善等非一切耶。又下六十中雲。於十境生勘。與此不同。至彼文自會。若在不定地。起善心時。必與十數俱起。若在定地。必與十一俱。謂輕安唯在定地起故。豈不與此相違耶。有義據實一切時。在不定地。起善心必十。若在定與十一為正。此處等據增上時得名非無餘者。此不相違也。
論云又諸善法或由加行力等者。謂今身起加行 由自性等者。謂前身多串習此善。善根增勝不由加行。串習名自性力 田士力者。謂于功德田中起。如供養佛等 或由清凈力者。謂上二界所有善心。離欲染體。清凈離欲者。體清凈故。其善亦凈。又有學無學所有無漏善心
【現代漢語翻譯】 現代漢語譯本：不是其他的法。或者說所依賴的，就是六識（Viññāṇa，能識別的意識）依賴於眾多的所依根（感官）。能依賴的識，可以被稱作有所依。所以說恒常依賴。這種解釋是更優勝的。
論中說，為什麼不苦不樂的感受相對於無明（Avidyā，對實相的無知）來說是互相對等的呢？這是因為（不苦不樂的感受）以諸受為助伴，是舍受（Upekkhā，不苦不樂的感受）。一切煩惱為助伴，是無明受。對於受來說，煩惱是助伴；對於煩惱來說，受是助伴。所以是互相對待的。而且受與無明都能作為受和煩惱的助伴，因此二者相對而說。用這段文字可以證明，第四禪中的舍受，映襯著正知支（Sampajañña，如實的智慧），不被立為支分。
論中說，如何建立四無色蘊（Arūpaskandha，非物質的蘊）為善、無記性相等呢？這是因為一切都通於三性（善、惡、無記），沒有差別。有通於不通的，頌中有九個門，如經文所說的那樣可以知道。
論中說，善法有六個依處，就是決定等等。解釋頌中的第三個門，在相應中自然可以分辨。而且在第一帙第三卷中說，這些善等等不是一切嗎？又在下面的六十中說，在十境生起勘驗，與這裡不同。到那段經文時自然會明白。如果在不定地（未入定的狀態），生起善心的時候，必定與十個數（十種心所）一起生起。如果在定地（已入定的狀態），必定與十一個數一起生起。這是因為輕安（Passaddhi，身心的輕快安適）只在定地生起。難道這不與前面所說的相違背嗎？有一種解釋是，實際上一切時候，在不定地生起善心必定有十個心所。如果在定地，與十一個心所一起生起才是正確的。這裡所說的等等，是根據增上的時候而得名，並非沒有其餘的。這樣就不相違背了。
論中說，而且諸多的善法，或者由於加行的力量等等。就是說今生髮起加行（努力修行）。由於自性等等，就是說前生多次串習這種善法，善根增長殊勝，不是由於加行。串習叫做自性力。田士力，就是說在功德田中生起，比如供養佛等等。或者由於清凈力，就是說上二界（色界和無色界）所有的善心，遠離了欲染的本體。清凈遠離慾望，本體清凈的緣故，其善法也清凈。又有有學（Śaikṣa，還在學習的聖者）和無學（Arhat，阿羅漢）所有的無漏善心。
【English Translation】 English version: It is not other dharmas. Or what is relied upon, that is, the six consciousnesses (Viññāṇa, the consciousness that can recognize) rely on the numerous relying roots (sense organs). The consciousness that can rely can be called having something to rely on. Therefore, it is said to be constantly relying. This explanation is superior.
The treatise says, why is the feeling of neither suffering nor pleasure mutually equal to ignorance (Avidyā, ignorance of reality)? This is because (the feeling of neither suffering nor pleasure) takes feelings as companions, it is the feeling of equanimity (Upekkhā, the feeling of neither suffering nor pleasure). All afflictions are companions, it is the feeling of ignorance. For feeling, affliction is a companion; for affliction, feeling is a companion. So they are mutually related. Moreover, feeling and ignorance can both be companions for feeling and affliction, so the two are spoken of relatively. This passage can prove that the feeling of equanimity in the fourth Dhyana (meditative state) reflects the branch of right knowledge (Sampajañña, true wisdom), and is not established as a branch.
The treatise says, how to establish the four formless aggregates (Arūpaskandha, non-material aggregates) as equal in terms of being wholesome and neutral? This is because everything is connected to the three natures (wholesome, unwholesome, and neutral), without any difference. There are those that are connected and those that are not. There are nine doors in the verse, as can be known from the text.
The treatise says, wholesome dharmas have six relying places, namely determination, etc. Explaining the third door in the verse, it can be naturally distinguished in association. Moreover, in the third volume of the first fascicle, it says, are these wholesome things not everything? Also, in the following sixty, it says, examining the arising in the ten objects is different from here. It will be understood naturally when you get to that passage. If a wholesome mind arises in the undetermined state (state of not being in meditation), it will definitely arise together with ten numbers (ten mental factors). If it is in the determined state (state of being in meditation), it will definitely arise together with eleven numbers. This is because tranquility (Passaddhi, lightness and comfort of body and mind) only arises in the determined state. Doesn't this contradict what was said earlier? One explanation is that, in reality, at all times, when a wholesome mind arises in the undetermined state, there must be ten mental factors. If it is in the determined state, it is correct to arise together with eleven mental factors. The 'etc.' mentioned here is named according to the time of increase, not without the rest. This is not contradictory.
The treatise says, moreover, many wholesome dharmas are due to the power of effort, etc. That is to say, in this life, one initiates effort (diligent practice). Due to nature, etc., that is to say, in the previous life, one repeatedly practiced this wholesome dharma, and the roots of goodness increased excellently, not due to effort. Repeated practice is called the power of nature. The power of the field and the warrior, that is to say, it arises in the field of merit, such as making offerings to the Buddha, etc. Or due to the power of purity, that is to say, all the wholesome minds in the upper two realms (form realm and formless realm) are free from the essence of desire-taint. Purity is far from desire, and because the essence is pure, its wholesome dharmas are also pure. There are also all the wholesome minds without outflows of the learners (Śaikṣa, saints who are still learning) and the non-learners (Arhat, Arhats).
。皆名清凈力。
論云六餘修所成。謂前施戒修修者四無量。今此唯取勝慧。是彼四無量修余故。無漏定慧名簡擇。所成事攝有情。是大悲。
論云或有一種善或有十種善等者。謂一善總由無量義故。除不善名善。二生得加行等。三謂自性相應等起。乃至中十。此善業道等。五種十善增數門。如本地第三 或有對治雜染故者。謂無間道 或有雜染靜息故者。謂解脫道。或前無漏。後有漏道 或有相續清凈者。律儀戒善生二準知。或無學所依身清凈故也。
論云能盡生為上首所有眾苦者。言此善能盡生。為上首諸苦耶。又上首苦。謂八苦中生苦為上首。善能盡生苦故。名盡生上首苦。又以生苦為初上首。所有八苦並盡。
論云諸善對治有十五種中。所欲趣纏對治者。謂貪品所有非所欲趣。謂瞋品所有。又如下文。初是人天可樂非所欲。是三惡趣煩惱二種現行耶。隨眠即二種種子。散亂定心治。諫誨是能治。諫令不造惡故。令惡羸劣。名劣對治制伏等。上四名損現行。
論言煩惱有六依處。如下六煩惱。次第配之如餘論文。即非此次第。既配已。尋文可知。
論解煩惱相應中。無明與一切相應疑都無者。如對法第六。嗔不與貪慢見相應。不言嗔不與癡相應。又解嗔已云。如嗔疑亦爾
【現代漢語翻譯】 現代漢語譯本：都叫做清凈力。
論中說，這是六種其餘的修行所成就的。這裡說的『前施戒修修者』指的是四無量心。現在這裡只取殊勝的智慧，因為它是那四無量心修行的剩餘部分。無漏的定和慧被稱為簡擇，所成就的事業是攝受有情，也就是大悲。
論中說，『或有一種善，或有十種善等』，意思是說，一種善可以總括無量的意義，因為除了不善之外都叫做善。兩種善指的是生得和加行等。三種善指的是自性相應和等起等，乃至中等的十種善。這指的是善業道等。五種十善指的是增數之門，如《瑜伽師地論·本地分》第三所說。『或有對治雜染故者』，指的是無間道。『或有雜染靜息故者』，指的是解脫道。或者指前面的無漏道，後面的有漏道。『或有相續清凈者』，律儀戒的善和生起的善可以參照這兩種情況來理解。或者指無學所依的身清凈的緣故。
論中說，『能盡生為上首所有眾苦者』，意思是說，這種善能夠斷盡以生為首的所有痛苦嗎？又，以上首的痛苦來說，指的是八苦中以生苦為首。善能夠斷盡生苦，所以叫做斷盡以上首的痛苦。又，以生苦為最初的上首，所有的八苦都斷盡。
論中說，在諸善對治的十五種中，『所欲趣纏對治者』，指的是貪慾品類中所有的非所欲趣。『謂瞋品所有』，指的是嗔恚品類中所有的。又如下文所說，最初是人天可喜愛的，非所欲的是三惡趣。煩惱有兩種現行嗎？隨眠就是兩種種子。散亂的心用定心來對治。諫誨是能對治的，因為諫勸使人不造惡，使惡變得衰弱，所以叫做劣對治，制伏等。上面的四種叫做損害現行。
論中說，煩惱有六種依處，如下面的六種煩惱。依次將它們與其餘論文中的內容相配對。不是按照這次第。配對之後，尋找文句就可以知道了。
論中解釋煩惱相應時說，無明與一切相應，疑惑則不然。如《阿毗達磨集論》第六所說，嗔不與貪、慢、見相應。沒有說嗔不與癡相應。又解釋了嗔之後說，如嗔，疑惑也是這樣。
【English Translation】 English version: All are called the power of purity.
The treatise states that it is accomplished by the six remaining practices. The 'former giving, morality, and cultivation' refers to the four immeasurables. Now, this only takes the superior wisdom, because it is the remainder of the cultivation of those four immeasurables. The undefiled concentration and wisdom are called discernment, and the accomplished deed is the embracing of sentient beings, which is great compassion.
The treatise states, 'Or there is one kind of good, or there are ten kinds of good, etc.,' meaning that one kind of good can encompass limitless meanings, because everything except non-good is called good. Two kinds of good refer to innate and acquired, etc. Three kinds of good refer to self-nature correspondence and arising, etc., up to the middle ten kinds. This refers to the paths of good karma, etc. Five kinds of ten good refer to the gate of increasing numbers, as stated in the third section of the 'Local Division' of the Yogācārabhūmi-śāstra. 'Or there is the antidote to defilement,' refers to the path of no interval ( anantarika-mārga ). 'Or there is the cessation of defilement,' refers to the path of liberation ( vimukti-mārga ). Or it refers to the preceding undefiled path and the subsequent defiled path. 'Or there is continuous purity,' the goodness of the precepts of discipline and the goodness of arising can be understood by analogy. Or it is because of the purity of the body relied upon by the non-learner ( aśaikṣa ).
The treatise states, 'Able to exhaust all sufferings with birth as the foremost,' meaning, can this good exhaust all sufferings with birth as the foremost? Also, regarding the foremost suffering, it refers to birth suffering as the foremost among the eight sufferings. Good is able to exhaust birth suffering, so it is called exhausting the foremost suffering of birth. Also, taking birth suffering as the initial foremost, all eight sufferings are exhausted.
The treatise states, among the fifteen kinds of antidotes to good, 'the antidote to the entanglement of desired pursuits' refers to all non-desired pursuits in the category of greed. 'Referring to all in the category of anger,' refers to all in the category of hatred. Also, as stated below, the initial is what is pleasing to humans and gods, and the non-desired is the three evil destinies. Are there two kinds of manifest activity of afflictions? Latent tendencies are the two kinds of seeds. A scattered mind is treated with a concentrated mind. Admonishment is the able antidote, because admonishing prevents people from creating evil, making evil weak, so it is called inferior antidote, subduing, etc. The above four are called harming manifest activity.
The treatise states that afflictions have six places of reliance, as in the following six afflictions. Match them in order with the content in the remaining treatises. It is not according to this order. After matching, it can be known by searching the sentences.
The treatise explains that in the correspondence of afflictions, ignorance corresponds with everything, while doubt does not. As stated in the sixth section of the Abhidharmasamuccaya, anger does not correspond with greed, pride, or view. It does not say that anger does not correspond with delusion. Also, after explaining anger, it says, like anger, so is doubt.
。故知彼文嗔與疑相應。此中非一切者。此據多分。彼據久疑。不已生嗔。與疑相應。此論據初時。彼論據后時。此論據粗相。所以不相應。彼論據細相。所以得相應。彼論據真實理門。此中貪嗔相返不相應。貪余相應。彼論同之。此論瞋與慢見相應。對法不許。謂瞋不與慢見相應。此論據真實理門。彼論隨順理門。又彼據憎恚相語故。彼論云。若於此事起憎恚。即不於此生高舉及能推求故。不得相應。然此論據細實理行相。若慢彼時推求故。不得相應。然此論據細實理行相。若慢彼時。推求彼時。容憎恚故得相應。然此據大乘理語無違。又解此文就彼貪言。如貪嗔亦爾。謂嗔不與慢見等相應等言亦爾。不亦其貪與慢見相應。但亦嗔不與貪相應。此論云。染愛憎恚亦爾者。不以嗔亦貪。得與慢相應。如貪不與嗔相應。亦嗔不與貪相應。如彼論同。即嗔不與慢見相應也。然前解為勝。余文同此。然此中貪嗔性相返。違順不相應。違順而相違樂罪嗔同起。樂通欣戚不同貪嗔。如下五十八云。五見互不相應。自性不相應故。貪恚慢疑更相違故。互不相應。並出所以。即此三處文不同彼。據行相粗。隨轉理門。亦不相違。
論雲安足處所煩惱者。謂年十五以去根熟者。性多上品 非處加行煩惱者。謂非可起煩惱處。是不
【現代漢語翻譯】 現代漢語譯本：因此可知，那邊的說法是文（指經文）中的嗔恨與懷疑是相應的。這裡說並非一切情況都如此，是因為這是就大多數情況而言的。那邊的說法是針對長期懷疑，尚未產生嗔恨的情況，嗔恨與懷疑是相應的。此處的論述是針對最初的時候，那邊的論述是針對之後的時候。此處的論述是針對粗略的表象，所以不相應；那邊的論述是針對細微的表象，所以才相應。那邊的論述是基於真實的道理層面，而此處貪婪和嗔恨的性質相反，所以不相應。貪婪與其他煩惱相應，那邊的論述與此相同。此處的論述是嗔恨與傲慢和邪見相應，但對法論典不允許這種說法，認為嗔恨不與傲慢和邪見相應。此處的論述是基於真實的道理層面，那邊的論述是隨順道理的層面。而且，那邊的論述是根據憎恨和恚怒的表象來說的，那邊的論述說：『如果對這件事產生憎恨和恚怒，就不會因此而產生高舉和推求』，所以不得相應。然而，此處的論述是基於細微而真實的道理行相。如果在傲慢的時候推求，就不得相應。然而，此處的論述是基於細微而真實的道理行相。如果在傲慢的時候，推求的時候，容許有憎恨和恚怒，所以才相應。然而，這是根據大乘的道理來說的，沒有違背。又有一種解釋是，這段經文是就貪婪而言的，如同嗔恨一樣。也就是說，嗔恨不與傲慢和邪見等相應，等等說法也是如此。不僅是貪婪與傲慢和邪見相應，而且嗔恨也不與貪婪相應。此處的論述說：『染愛和憎恚也是如此』，不是說嗔恨也像貪婪一樣，可以與傲慢相應，就像貪婪不與嗔恨相應一樣，嗔恨也不與貪婪相應。如同那邊的論述一樣，即嗔恨不與傲慢和邪見相應。然而，之前的解釋更為優勝，其餘的經文與此相同。然而，這裡貪婪和嗔恨的性質相反，違背和順從不相應，違背和順從是相互對立的，快樂和罪惡與嗔恨同時產生，快樂可以與欣喜和憂戚相通，但貪婪和嗔恨不同。如下面的第五十八條所說：『五見互相不相應，因為自性不相應』。貪婪、嗔恨、傲慢、懷疑互相違背，所以互相不相應，並且說明了原因。即這三處經文與那邊的不同，是根據行相粗略，隨順道理的層面，所以也不相違背。 論中說『安足處所煩惱』，是指年齡十五歲以上，根器成熟的人，其煩惱多為上品。『非處加行煩惱』，是指不是可以產生煩惱的地方，這是不...
【English Translation】 English version: Therefore, it can be known that the statement there is that the anger and doubt in the text (referring to scriptures) are corresponding. The statement here that 'not all cases are like this' is because it refers to the majority of cases. The statement there is directed at cases of long-term doubt where anger has not yet arisen, and anger and doubt are corresponding. The discussion here is directed at the initial time, while the discussion there is directed at the later time. The discussion here is directed at the coarse appearance, so they are not corresponding; the discussion there is directed at the subtle appearance, so they are corresponding. The discussion there is based on the level of true principle, while here, greed and anger have opposite natures, so they are not corresponding. Greed corresponds with other afflictions, and the discussion there is the same as this. The discussion here is that anger corresponds with arrogance and wrong views, but Abhidharma texts do not allow this, believing that anger does not correspond with arrogance and wrong views. The discussion here is based on the level of true principle, while the discussion there is on the level of following the principle. Moreover, the discussion there is based on the appearance of hatred and resentment. The discussion there says: 'If hatred and resentment arise towards this matter, then arrogance and seeking will not arise from this,' so they cannot correspond. However, the discussion here is based on the subtle and true aspect of practice. If one seeks at the time of arrogance, then they cannot correspond. However, the discussion here is based on the subtle and true aspect of practice. If at the time of arrogance, at the time of seeking, hatred and resentment are allowed, so they correspond. However, this is according to the principles of Mahayana, and there is no contradiction. Another explanation is that this passage is about greed, just like anger. That is to say, anger does not correspond with arrogance and wrong views, and so on. Not only does greed correspond with arrogance and wrong views, but anger also does not correspond with greed. The discussion here says: 'Defiled love and hatred are also like this,' it is not saying that anger, like greed, can correspond with arrogance, just as greed does not correspond with anger, and anger also does not correspond with greed. As in the discussion there, that is, anger does not correspond with arrogance and wrong views. However, the previous explanation is more superior, and the rest of the text is the same as this. However, here, the natures of greed and anger are opposite, and opposition and compliance do not correspond. Opposition and compliance are mutually opposed, and happiness and sin arise simultaneously with anger. Happiness can be connected with joy and sorrow, but greed and anger are different. As stated in number fifty-eight below: 'The five views do not correspond with each other, because their natures do not correspond.' Greed, anger, arrogance, and doubt contradict each other, so they do not correspond with each other, and the reason is explained. That is, these three passages are different from those there, and are based on the coarse aspect of practice, following the level of principle, so they are not contradictory. The treatise says 'afflictions in a place of security' refers to those who are fifteen years of age or older and whose faculties are mature, and whose afflictions are mostly of the highest quality. 'Afflictions of non-place exertion' refers to places where afflictions cannot arise, which is not...
可起加行處。而起煩惱也。即於三寶所所起諸煩惱。性多上品。
論解貪中。云謂於己受用過去境界。謂過去上妙境界。覆心義勝故名蓋。貪蓋與覆義相同也。有無有愛。即常斷二見貪也。
論云嗔事有十種等。乃至依前六事立九惱事者。謂以三世歷前三種。一一世中。皆有己身怨親三種故。三世合有九惱害 緣彼一切嗔。皆名有情嗔。餘名境界嗔。若不忍為先。亦有情嗔。若宿習嗔。若見嗔者。謂前六種應非總害事者。唯緣有情起故。名緣彼一切。皆名有情嗔。下之四種正起嗔時。皆于境界上起。以但緣有情起嗔。即前六種攝盡故。故余皆境界嗔。其下四種中。除嫉妒余。若先不忍有情。而於境界起嗔。名有情嗔。由先不忍故亦名宿習嗔。及名見嗔。其嫉妒所以不論者。以緣境界生。謂先要緣。或名聞利養。乃至種族等事境生嗔故。非此中論。又前六九惱害。總名有情。除此以外。緣山河大地起嗔。名第七境界嗔。緣第八嫉妒事生即名聞等。亦有情嗔攝。此中串習境見故。亦是見嗔。不然第九宿習通餘九。此十中有三位。七是有情嗔。一是境界嗔。一是見嗔。宿習通三種。
論解無明中。依於七事起七無知。或復十九。其七初門起三無知。謂三世無知。第二事亦三。謂內六處我外處。及俱計為我
【現代漢語翻譯】 現代漢語譯本：可以開始修行的地方，也會產生煩惱。尤其是在三寶（佛、法、僧）之處產生的各種煩惱，其性質多為上品（指程度深重）。
《論》中解釋貪時說：『所謂對自身受用過的過去境界產生貪戀。』這裡指的是過去美好殊勝的境界。『覆心』的意思是遮蓋，與『蓋』的含義相同。『貪蓋』與遮蓋的意義相同。『有無有愛』，指的是常斷二見（認為事物恒常不變或斷滅）所產生的貪愛。
《論》中說嗔恨之事有十種等等。乃至依據前面的六種情況建立九種惱害之事，指的是以三世（過去、現在、未來）來歷數前面的三種情況。每一種情況中，都有自身、怨敵、親友三種對象，因此三世合起來就有九種惱害。緣于這些對像而產生的嗔恨，都稱為有情嗔（針對眾生的嗔恨），其餘的稱為境界嗔（針對外在事物的嗔恨）。如果不是以不忍為先，也可能產生有情嗔。如果是宿習嗔（由過去的習氣引發的嗔恨），或者見嗔（由錯誤的見解引發的嗔恨），那麼前面的六種情況應該不是總的惱害之事，因為它們僅僅是緣于有情而產生的，所以稱為緣于這些對象的一切嗔恨，都稱為有情嗔。後面的四種情況，在真正產生嗔恨時，都是在境界上產生的。因為僅僅緣于有情而產生的嗔恨，已經被前面的六種情況涵蓋了。所以其餘的都是境界嗔。後面的四種情況中，除了嫉妒之外，如果先是不忍有情，然後對境界產生嗔恨，就稱為有情嗔。由於先是不忍，所以也稱為宿習嗔，以及見嗔。之所以不討論嫉妒，是因為它是緣于境界而產生的，指的是先要緣于名聞利養，乃至種族等等外在事物而產生嗔恨，所以不在此處討論。另外，前面的六種或九種惱害，總稱為有情嗔。除此之外，緣于山河大地而產生的嗔恨，稱為第七種境界嗔。緣于第八種嫉妒之事而產生的，即名聞等等，也屬於有情嗔的範疇。這裡串習境界和見解的緣故，也是見嗔。不然的話，第九種宿習嗔可以貫通其餘九種。這十種嗔恨中有三種分類：七種是有情嗔，一種是境界嗔，一種是見嗔，宿習嗔貫通三種。
《論》中解釋無明時說：依據七種情況產生七種無知，或者十九種。其中的七種，最初的門徑產生三種無知，指的是對三世的無知。第二種情況也是三種，指的是對內在的六處（眼、耳、鼻、舌、身、意）、我、外在的處所，以及將兩者都執著為我的無知。
【English Translation】 English version: A place where one can begin practice can also be a place where afflictions arise. Especially the various afflictions that arise in relation to the Three Jewels (Buddha, Dharma, Sangha) are mostly of a superior nature (meaning they are deep and intense).
In the commentary on greed, it says: 'So-called attachment to past experiences that one has enjoyed.' This refers to past, wonderful, and excellent experiences. 'Covering the mind' means obscuring, which has the same meaning as 'cover'. 'Greed-cover' has the same meaning as covering. 'Love of existence and non-existence' refers to the attachment arising from the two views of permanence and annihilation (believing that things are either eternally unchanging or completely ceasing to exist).
The Treatise says that there are ten kinds of things related to anger, etc. Furthermore, establishing nine kinds of afflictions based on the previous six things refers to enumerating the previous three things through the three times (past, present, future). In each of these situations, there are three objects: oneself, enemies, and friends. Therefore, the three times combined result in nine kinds of afflictions. Anger arising from these objects is called 'anger towards sentient beings' (anger directed at living beings), and the rest is called 'anger towards objects' (anger directed at external things). If it is not preceded by intolerance, it may also produce anger towards sentient beings. If it is habitual anger (anger arising from past habits) or anger from views (anger arising from wrong views), then the previous six things should not be the total afflictions, because they only arise from sentient beings. Therefore, it is called anger arising from all these objects, and all of it is called anger towards sentient beings. The latter four situations, when anger truly arises, all arise on objects. Because anger arising solely from sentient beings has already been covered by the previous six situations, the rest are all anger towards objects. Among the latter four situations, except for jealousy, if one first has intolerance towards sentient beings and then becomes angry at objects, it is called anger towards sentient beings. Because it is preceded by intolerance, it is also called habitual anger and anger from views. The reason why jealousy is not discussed is because it arises from objects, referring to first being attached to fame, gain, and even lineage, etc., external things, and then becoming angry, so it is not discussed here. In addition, the previous six or nine afflictions are collectively called anger towards sentient beings. Apart from this, anger arising from mountains, rivers, and the earth is called the seventh type of anger towards objects. Anger arising from the eighth type of jealousy, namely fame, etc., also falls under the category of anger towards sentient beings. Here, due to the habitual practice of objects and views, it is also anger from views. Otherwise, the ninth type of habitual anger can penetrate the other nine. Among these ten types of anger, there are three categories: seven are anger towards sentient beings, one is anger towards objects, and one is anger from views. Habitual anger penetrates all three.
In the commentary on ignorance, it says: Based on seven things, seven kinds of ignorance arise, or nineteen kinds. Among the seven, the initial gateway produces three kinds of ignorance, referring to ignorance of the three times. The second situation is also three, referring to ignorance of the six internal sense bases (eye, ear, nose, tongue, body, mind), the self, external objects, and clinging to both as the self.
。于第三事亦三。謂于業一報二及俱。三種無知。由迷業故。起作者無知。由迷報故。起受者無知。由俱故起無因惡因無知。此與第九本地別。第四事有三。謂三寶。第五事有四。謂四諦。第六事有二。謂迷雜染因故。計作者受者士夫等迷愚故。諸行為受者等。清凈之想而起欲解行。第七有一。謂六觸處。如實通達增上慢。如文故有十九也。別分為十九如文。謂有七無知境界等故。勘第九卷本地。具有七無知。十九無知相攝等。
論云見依二事。初增益事有四。除邪見等。次第配之。謂身邊見戒等。第三名增上生 方便增益者。謂計上界生。為增上生。見取是彼方便也。計無想定等為涅槃。戒取為彼方便也。大乘中計身語惡戒。如計豬雞等戒名戒。非勝見計勝見。緣見生故名見取。不同小論 損減事有四者。謗因中雲。謂無施與等。乃至無妙行惡行等者。如對法。此中有五。謂施與愛樂祠祀妙行惡行也 謗果中。同謗作用中。對法雲。謂無此世間。無彼世間。無母無父。無化生有情。名謗作用。此中有三結文。謂謗異世往來作用。即此彼世間二。謂任持種子作用。即父母三謗相續作用。即此中化生有情故 此論解士夫用有四中雲。一往來。二持藏胎等。此論文開父母為二也。彼為一。依二見生六十二見。如對法
【現代漢語翻譯】 現代漢語譯本：關於第三件事，也有三種情況，即關於業、關於報以及關於業和報兩者。這三種無知分別是：由於迷惑于業，產生作者無知；由於迷惑于報，產生受者無知；由於對業和報兩者都迷惑，產生無因惡因的無知。這與第九卷《本地分》有所不同。 第四件事有三種，即三寶（佛、法、僧）。第五件事有四種，即四諦（苦、集、滅、道）。第六件事有兩種，即由於迷惑于雜染之因，而計度有作者、受者等士夫；由於迷惑愚癡，認為諸行為的受者等是清凈的，從而生起欲解行。 第七件事有一種，即如實通達六觸處（眼觸、耳觸、鼻觸、舌觸、身觸、意觸）的增上慢。如經文所說，共有十九種。分別開列為十九種，如經文所說，即有七種無知境界等。可以參考第九卷《本地分》的《本地分》，其中具有七種無知，與十九種無知相互攝屬等。 論中說，見依于兩件事。首先，增益事有四種，除去邪見等，依次對應為身邊見、戒等。第三種名為增上生方便增益，即計度上界之生為增上生，見取是達到這種增上生的方便。計度無想定等為涅槃，戒取是達到涅槃的方便。大乘中計度身語的惡戒，例如計度豬雞等戒為戒，這不是殊勝的見解。計度殊勝的見解，因為緣于見而生，所以名為見取，這與小乘的論典不同。 損減事有四種。謗因中說，即沒有佈施等，乃至沒有妙行惡行等。如《對法論》所說，這裡有五種，即佈施、愛樂、祠祀、妙行、惡行。謗果中，與謗作用中相同。《對法論》說，即沒有此世間，沒有彼世間，沒有母親，沒有父親，沒有化生有情，這稱為謗作用。這裡有三種總結性的說法，即謗異世往來的作用，也就是此世間和彼世間兩種；謗任持種子的作用，也就是父母；謗相續的作用，也就是其中的化生有情。 此論解釋士夫的作用有四種，其中說，一是往來，二是持藏胎等。此論文將父母分為兩種，而《對法論》則視為一種。依據兩種見解，產生六十二種見解，如《對法論》所說。
【English Translation】 English version: Regarding the third matter, there are also three aspects: concerning karma, concerning its result, and concerning both karma and its result. These three types of ignorance are: due to delusion about karma, ignorance of the agent arises; due to delusion about the result, ignorance of the recipient arises; due to delusion about both, ignorance of causelessness or evil causes arises. This differs from the ninth fascicle of the 'Local Section' (《本地分》, Běndì fēn). The fourth matter has three aspects, namely the Three Jewels (三寶, Sānbǎo) (Buddha, Dharma, Sangha). The fifth matter has four aspects, namely the Four Noble Truths (四諦, Sìdì) (suffering, its origin, its cessation, and the path). The sixth matter has two aspects, namely, due to delusion about the causes of defilement, the assumption of agents, recipients, and so on; due to delusion and ignorance, the arising of desire and understanding based on the thought that the recipients of actions are pure. The seventh matter has one aspect, namely, truly understanding the arrogance regarding the six sense bases (六觸處, Liù chù chù) (eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact). As the text states, there are nineteen in total. They are listed separately as nineteen, as the text states, namely, there are seven realms of ignorance, and so on. Refer to the 'Local Section' (《本地分》, Běndì fēn) in the ninth fascicle, which contains seven types of ignorance, with the nineteen types of ignorance encompassing them, and so on. The treatise states that views rely on two matters. First, the matter of augmentation has four aspects, excluding wrong views, and corresponding to them in order are the view of self (身邊見, Shēnbiān jiàn), precepts, and so on. The third is called augmentation of means for higher rebirth, namely, the assumption that rebirth in the upper realms is higher rebirth, and clinging to views (見取, Jiàn qǔ) is the means to achieve this. The assumption that the state of non-perception (無想定, Wúxiǎng dìng) and so on is Nirvana, and clinging to precepts (戒取, Jiè qǔ) is the means to achieve Nirvana. In the Mahayana tradition, the assumption that evil precepts of body and speech, such as the precepts of pigs and chickens, are precepts, is not a superior view. Clinging to superior views, because it arises from views, is called clinging to views, which is different from the smaller treatises. The matter of diminution has four aspects. In the slander of causes, it is said that there is no giving (佈施, Bùshī), and so on, up to no virtuous or evil conduct. As stated in the 'Abhidharma' (《對法論》, Duìfǎ lùn), there are five here, namely giving, delight, sacrifice, virtuous conduct, and evil conduct. In the slander of results, it is the same as in the slander of function. The 'Abhidharma' (《對法論》, Duìfǎ lùn) states that there is no this world, no other world, no mother, no father, and no beings born by transformation, which is called slander of function. Here, there are three concluding statements, namely, slandering the function of coming and going to other worlds, which are this world and the other world; slandering the function of maintaining seeds, which are the parents; and slandering the function of continuity, which are the beings born by transformation. This treatise explains that the function of a person has four aspects, among which it is said that one is coming and going, and the other is maintaining the womb, and so on. This treatise divides parents into two, while the 'Abhidharma' (《對法論》, Duìfǎ lùn) considers them as one. Based on two views, sixty-two views arise, as stated in the 'Abhidharma' (《對法論》, Duìfǎ lùn).
。會長阿含梵網等。說本地第八等。
論云煩惱差別有十五種者。如前善中十五種。次第配之。皆依一增上義立名。非克體。如內門名厭患。見道名持。修道名遠分等道。
論云隨煩惱相應中。如別抄云。不信懈怠放逸忘念散亂惡慧六。與一切染污心相應。對法第六云。惛沉掉舉不信懈怠放逸五。於一切染污品中。恒共相應。如此論下五十八文云。依今下文。更如惛沉掉舉邪欲邪勝解為十。與一切染心俱起。何以此三相違者。且一釋云。此五十五文。與對法五六及下十種不同者。今此文據信等五根。及善中翻來者。即說相應。所以不信等五。及放逸六。說染品俱。其沉掉二法。雖恒通有障之定慧。生粗相相違法。沉下掉高故。非善中翻來故。此文有六。三同對法。三不同之。無彼沉掉其下文十中。邪欲邪勝解。據別境中一分來故。所以此處不論。此處唯二十隨惑。無慾解故 若爾何故言妄念散亂惡慧三法。與諸心俱。此別境故。答曰此通別境分。應亦是癡。退本分故。下文云。妄念散亂惡慧。是癡分故。所以亦說相應 若爾即下文。覆誑諂眠惡作。是癡分故。何不說相應。義曰分別境生故。此要別緣污境生故。不說俱起。欲解亦爾。有二分俱。此中不論故。所以全無慾解。是此中唯六意。對法五者。不信
等三。同此論釋。然沉掉二法。粗細相相違。此論不說。對法約定慧俱起所障同時故。其細能障。亦體得同時生。所以說其沉掉。然彼妄念散亂惡慧三法。彼論是別境分故。所以彼論不說。彼論又無邪欲邪勝解故。唯立二十隨惑。所以無慾解二法。唯二十者。如前已會。此上一釋。若染心俱。如後文十法為定。由前義故。所以諸論。或六或五。又解下文雖言與十法俱。未必即一切俱。如何等欲緣希于未來。念緣串習過去。如何二法。可得並生。沈相惛下。掉相舉高二法相違。如何並生。欲解沉掉四法。既不得齊生。據此處云。唯六為勝。要必並生故。雜集亦爾。未必並生。所障定慧同時。沉掉說俱時起。所翻善染。既並不信等三法。說俱所障所翻現俱。所以故說五法。其實未必並生。此六文為定。餘十五者。各據別義。此會為勝。眠惡作等亦善不善三性相應者。此通三性故。是癡分者。纏中說故。唯不善性。是說癡分。余不相應者。如前忿恨。緣共住事生起。不相應耶。義曰事境雖同。然過現別起。乃至餘一切如所應。此等如五十八。二處起隨惱等。此文大別。勘之。
論解隨惑假實中。云無慚無愧不信懈怠四法是實有者。如對法。忿等皆是假有。何以相違者。一釋云彼據總言故。云忿等皆假此。據實論故。此
【現代漢語翻譯】 現代漢語譯本： 等三（指信等三種善法）。與此論的解釋相同。然而，沉（昏沉）和掉（掉舉）這兩種法，粗和細的相狀是相互違背的。此論沒有說。對法論認為定和慧是同時生起的，它們所障礙的也是同時的，所以細微的沉掉也能同時生起。因此說沉掉。然而，妄念、散亂、惡慧這三種法，彼論認為是別境心所，所以彼論沒有說。彼論又沒有邪欲和邪勝解，所以隻立了二十種隨煩惱。所以沒有欲和解這兩種法。只有二十種，如前面已經解釋的。以上是一種解釋。如果與染污心相應，如後面的文中所說的十法是決定的。由於前面的意義，所以諸論，或者說六種，或者說五種。又解釋下面的文雖然說與十法相應，未必就是一切都同時相應。比如等欲緣于希望未來，念緣于串習過去，這兩種法怎麼可能同時生起？沉相是昏昧低下，掉相是舉動高揚，這兩種法是相互違背的，怎麼可能同時生起？欲、解、沉、掉這四種法，既然不能同時生起，根據此處所說，只有六種是殊勝的，一定要同時生起。雜集論也是這樣認為，未必同時生起。所障礙的定和慧是同時的，沉掉說是同時生起。所翻轉的善和染，既然不包括信等三種法，說是同時所障礙和所翻轉的現在同時，所以才說五種法。其實未必同時生起。以這六種文為決定。其餘十五種，各自根據不同的意義。這種會通是殊勝的。睡眠、惡作等也與善、不善、無記三種性質相應，這是因為它們通於三種性質。說是癡分，是因為在纏中說的，只有不善的性質。其餘不相應的，如前面的忿恨，緣于共同居住的事情生起，不相應嗎？解釋說事情的境雖然相同，但是過去和現在是分別生起的。乃至其餘一切都如所應。這些如五十八，在兩處生起隨煩惱等。這段文字差別很大，可以勘驗。 關於論中解釋隨煩惱的假和實。說無慚、無愧、不信、懈怠這四種法是實有的，如對法論所說。忿等都是假有的。為什麼會相互違背呢？一種解釋說彼論是根據總的來說的，所以說忿等都是假的。此論是根據實論來說的，所以不同。
【English Translation】 English version: Etc. Three (referring to the three wholesome dharmas of faith, etc.). The explanation is the same as in that treatise. However, torpor (sloth) and excitement (restlessness), these two dharmas, their coarse and subtle appearances are contradictory. This treatise does not discuss it. The Abhidharma asserts that samadhi (concentration) and prajna (wisdom) arise simultaneously, and what they obstruct also occurs simultaneously, so subtle torpor and excitement can also arise simultaneously. Therefore, torpor and excitement are discussed. However, the three dharmas of false thoughts, distraction, and wrong wisdom, that treatise considers them as belonging to the specific object mental factors, so that treatise does not discuss them. Furthermore, that treatise does not include wrong desire and wrong understanding, so it only establishes twenty secondary afflictions. Therefore, it lacks the two dharmas of desire and understanding. Only twenty, as explained earlier. The above is one explanation. If associated with a defiled mind, as stated in the later text, the ten dharmas are definite. Due to the preceding meaning, treatises may state six or five. Also, the explanation of the following text, although it says it is associated with ten dharmas, does not necessarily mean that everything is associated simultaneously. For example, desire is directed towards hoping for the future, while mindfulness is directed towards habitual past experiences. How can these two dharmas arise simultaneously? Torpor is characterized by dullness and lowness, while excitement is characterized by agitation and elevation. How can these two dharmas arise simultaneously? Desire, understanding, torpor, and excitement, these four dharmas, since they cannot arise simultaneously, according to what is said here, only six are superior, and must arise simultaneously. The Samgraha-vastu also holds this view, that they do not necessarily arise simultaneously. What obstructs samadhi and prajna is simultaneous, and torpor and excitement are said to arise simultaneously. What is reversed, wholesome and defiled, since it does not include the three dharmas of faith, etc., it is said that what is simultaneously obstructed and reversed is present simultaneously, so five dharmas are mentioned. In reality, they do not necessarily arise simultaneously. Take these six texts as definitive. The remaining fifteen, each is based on a different meaning. This reconciliation is superior. Sleep, regret, etc., also correspond to the three natures of wholesome, unwholesome, and neutral, because they are common to the three natures. It is said to be a part of ignorance because it is discussed in the fetters, and only has an unwholesome nature. The remaining non-corresponding ones, such as anger and resentment, arise from matters of shared residence, are they not corresponding? The explanation is that although the object of the matter is the same, the past and present arise separately. And so on, everything else is as it should be. These are like fifty-eight, where secondary afflictions arise in two places, etc. This passage has significant differences, which can be verified. Regarding the explanation of the reality and unreality of secondary afflictions in the treatise. It says that shamelessness, lack of embarrassment, disbelief, and laziness, these four dharmas are real, as stated in the Abhidharma. Anger, etc., are all unreal. Why are they contradictory? One explanation is that that treatise speaks in general terms, so it says that anger, etc., are all unreal. This treatise speaks in terms of reality, so it is different.
四法實也。又假有多端。或無體名假。如忿等。或有體。別從種生。要相依貪嗔等法起名假。如此無慚等。彼論據相依而起。故在假門。此論據別有種義故。此應有難。謂無慚愧二。一切不善心有。稍可爾。不信等亦翻善中來。如何不信懈怠是實。豈以翻善中來是實有耶。其別境等中來。何以非實。義曰如此其別境等法。通三性。此中雖有染污不善等隨煩惱。仍是別境等中不善性。其此善中信。隨中邪信。善中精進及懈怠。隨惑是何者一分。故知翻善來者。皆是實有。若爾放逸如何通。義曰放逸根本善中尚假。何況不善中放逸。
論云尋伺二種發語言心加行分者。此能發語言謂思數。此是思之一分故。名發語言心加行分耶。如對法名推度不推度位。此中如對法。應是貪等分中。應有相違勘之。西方更有異立有實者。此中法師不云。如對法及古抄尋之。如別抄。
論解諸無記中。云謂業所引生者。異熟無記生已。若行住者威儀也。若養命工巧也。依此活命名養命三摩地差別。謂變化心有異熟生。化心通三性。非此中收。但是初門。異熟無記中收。據實論四皆通三性。若異熟生。據總報為論故。云異熟生。蘊下三種。有相簡異故。云若中庸等言簡之。
論無記中。云謂威儀工巧或於一時展轉相應者。如
【現代漢語翻譯】 現代漢語譯本： 四法（si fa）是真實的。又假法有很多種。或者沒有自體的名假，例如忿（fen，憤怒）等。或者有自體，但從種子生起，需要互相依附貪嗔（tan chen，貪婪和嗔恨）等法而起名假，如此無慚（wu chan，不知羞恥）等。彼論根據互相依附而生起，所以在假門。此論根據別有種子義，所以這裡應該有疑問。即無慚愧（wu kui，不知羞恥和慚愧）二者，一切不善心中都有，稍微可以這樣說。不信（bu xin，不相信）等也是從翻轉善法中而來。如何不信、懈怠（xie dai，懶惰）是真實的？難道因為從翻轉善法中來就是實有嗎？其別境等中來，為什麼不是真實的？義曰，如此其別境等法，通於三性（san xing，善、惡、無記）。此中雖有染污不善等隨煩惱，仍然是別境等中的不善性。其此善中信，隨中邪信。善中精進（jing jin，努力）及懈怠，隨惑是哪一分？所以知道從翻轉善法中來的，都是實有。若是這樣，放逸（fang yi，放縱）如何通？義曰，放逸在根本善法中尚且是假，何況不善中的放逸。
論中說尋（xun，尋求）、伺（si，伺察）二種是發起語言心的加行分。此能發起語言，指的是思數（si shu，思惟的數量）。此是思的一部分，所以名為發起語言心的加行分嗎？如《對法》（dui fa，阿毗達磨）中說推度（tui du，推測）和不推度位。此中如《對法》，應該是貪等分中，應該有相違，勘驗之。西方更有不同的立論，認為有實者。此中法師沒有說，如《對法》及古抄尋之，如別抄。
論中解釋諸無記（wu ji，非善非惡）法時，說『謂業所引生者』。異熟無記（yi shu wu ji，異熟果報的無記性）生起后，若行住者是威儀（wei yi，威儀舉止），若養命是工巧（gong qiao，工藝技巧）。依靠此活命名為養命三摩地差別。所謂變化心有異熟生，化心通三性，非此中收。但是初門，異熟無記中收。據實論，四者都通三性。若異熟生，根據總報為論，所以說異熟生。蘊下三種，有相簡異，所以說『若中庸等』言簡之。
論無記中說：『謂威儀工巧或於一時展轉相應者』，如
【English Translation】 English version: The four dharmas (si fa, four kinds of dharmas) are real. Moreover, there are many kinds of provisional dharmas. Some are provisionally named without substance, such as anger (fen). Some have substance but arise from seeds, requiring mutual dependence on dharmas such as greed (tan) and hatred (chen) to be provisionally named, such as shamelessness (wu chan). That treatise argues that they arise dependently, so they are in the provisional category. This treatise argues that they have separate seed meanings, so there should be a question here. That is, shamelessness (wu kui) and lack of shame are present in all unwholesome minds, which is somewhat acceptable. Disbelief (bu xin) and laziness (xie dai) also come from reversing wholesome dharmas. How can disbelief and laziness be real? Is it real simply because they come from reversing wholesome dharmas? Why are those that come from the specific object, etc., not real? The meaning is that these specific object dharmas, etc., are common to the three natures (san xing, wholesome, unwholesome, and neutral). Although there are defiled unwholesome secondary afflictions in this, they are still the unwholesome nature within the specific object, etc. The belief in this wholesome dharma is followed by wrong belief. The diligence (jing jin) in this wholesome dharma and laziness, which affliction does it follow? Therefore, it is known that those that come from reversing wholesome dharmas are all real. If so, how does indulgence (fang yi) apply? The meaning is that indulgence is provisional even in the fundamental wholesome dharmas, let alone indulgence in unwholesome dharmas.
The treatise says that seeking (xun) and investigation (si) are the preparatory actions for initiating language mind. This that can initiate language refers to the number of thoughts (si shu). Is this a part of thought, so it is called the preparatory action for initiating language mind? As in the Abhidharma (dui fa), it speaks of the positions of inference (tui du) and non-inference. In this case, as in the Abhidharma, it should be in the category of greed, etc., and there should be contradictions, so examine it. There are different arguments in the West, considering some to be real. The Dharma master here did not say, as in the Abhidharma, and search the ancient copies, such as other copies.
The treatise explains the neutral (wu ji) dharmas, saying, 'That which is produced by karma.' After the neutral result of karma (yi shu wu ji) arises, if walking and standing are deportment (wei yi), if nourishing life is skill (gong qiao). Relying on this to live is called the difference in the samadhi of nourishing life. The so-called transformation mind has a result of karma, and the transformation mind is common to the three natures, which is not included here. But it is the initial category, included in the neutral result of karma. In reality, all four are common to the three natures. If it is the result of karma, it is discussed according to the overall retribution, so it is called the result of karma. The three types below the aggregates have different characteristics, so it is simplified by saying 'if neutral, etc.'
The treatise on neutral dharmas says: 'That is, deportment and skill are sometimes mutually corresponding,' such as
下假實中雲。無記心於異熟生心上。假施設有故。此三無記。不說與異熟心相應耶。此中有義。若威儀工巧一心發二境。若異熟等心。施設三無記。即不如是。不相違也。
論解假實中。云如別抄。于異熟所攝諸蘊者。謂同時心心所法等。即如第八。同時數等。及心加行差別中。而施設者。謂異熟心任運生法。非別加行。若三無記加行心發故。言心加行。于異熟生心上。假施設故。故是假有 問曰若爾即無記心。非別有體。有異熟生心是任運。此亦是無記。是加行。云何于上假施設耶。以是一名言種子類故。所以餘三假離異熟。名言種子外餘三無記心。無別種生。威儀等四塵。于異熟五塵上施設故。言假故。又身業中有香等。非身業體。何故威儀等中有四塵。乃至皆彼體耶。義曰若身名有表。唯色可然。香等無表示。色非相明利。香等闇昧故非也。其威儀界中。皆心引生。非如身業俱有香等。非心引生。不為例也。謂解大義曰。菩薩如來各為一。俱有利者之善。餘三人各二。即三人各二為六。菩薩佛各力一故八也 變化差別中雲。異生聲聞獨覺菩薩如來差別故為嬉戲為利他身語變化差別故有八種者。即合獨覺聲聞為一。以變化業等起。無非余故。四又開此為二。合菩薩佛為一。以因果雖異行相等故。此四人中。
【現代漢語翻譯】 現代漢語譯本： 《下假實論》中說：『無記心（既非善亦非惡的心）在異熟生心（由業力成熟而產生的果報心）上，是假施設而有的。』那麼，這三種無記心（威儀、工巧、異熟生），難道不是與異熟心相應的嗎？ 對此，有一種解釋是：如果威儀、工巧等心，一心同時緣兩個境界，或者異熟等心，施設這三種無記，就不是這樣了，並不矛盾。 《論解假實》中說，如同其他抄本所說，『對於異熟所攝的諸蘊』，是指同時生起的心和心所法等，就像第八識一樣，是同時的數目等。以及在心的加行差別中，而施設的，是指異熟心任運（自然而然）生起的法，不是特別的加行。如果三種無記加行心生起，所以說是『心加行』，在異熟生心上，是假施設的，所以是假有。 問：如果這樣，那麼無記心就不是別有自體，有異熟生心是任運的，這也是無記，是加行，怎麼能在它上面假施設呢？因為它們是同一個名言種子類別。所以其餘三種假立的無記，離開了異熟，名言種子之外，其餘三種無記心，沒有別的種子生起。威儀等四塵，在異熟五塵上施設，所以說是假立的。 又問：身業中有香等，不是身業的自體，為什麼威儀等中有四塵，乃至都是它們的自體呢？ 解釋說：如果身名為有表業（能表達意圖的行為），只有色法可以表達，香等沒有表示作用。色法不是那麼明顯，香等則比較隱晦，所以不行。而威儀界中，都是由心引導生起的，不像身業那樣同時有香等，不是由心引導生起的，不能作為例子。 解釋大義說：菩薩和如來各為一個，都具有利益他人的善行。其餘三人（異生、聲聞、獨覺）各有兩種。即三人各有兩種，總共六種。菩薩和佛各有力量，所以是八種。 《變化差別論》中說：因為異生、聲聞、獨覺、菩薩、如來有差別，爲了嬉戲、爲了利益他人，身語變化有差別，所以有八種。即將獨覺和聲聞合為一個，因為變化業的等起，沒有不是其餘的。四種，又將這四種分為兩種，將菩薩和佛合為一個，因為因果雖然不同，但行為相等。這四種人中。
【English Translation】 English version: In the 'Lower Falsity and Reality' it says: 'The non-specified mind (neither good nor evil) is provisionally established on the resultant mind (the mind arising from the maturation of karma).' Then, are these three non-specified minds (decorum, craftsmanship, and resultant) not corresponding to the resultant mind? To this, one explanation is: if the minds of decorum, craftsmanship, etc., simultaneously cognize two objects with one mind, or the resultant minds, establishing these three non-specified minds, it is not like that, and there is no contradiction. In the 'Treatise Explaining Falsity and Reality,' it says, as other manuscripts say, 'Regarding the aggregates included in the resultant,' it refers to the simultaneously arising mind and mental factors, etc., just like the eighth consciousness, which is simultaneous in number, etc. And in the distinctions of mental effort, what is established refers to the naturally arising phenomena of the resultant mind, not special effort. If the three non-specified minds of effort arise, hence it is said 'mental effort,' on the resultant mind, it is provisionally established, so it is provisionally existent. Question: If that is the case, then the non-specified mind does not have a separate entity. The resultant mind is natural, and this is also non-specified, and it is effort. How can it be provisionally established on it? Because they are of the same category of verbal seed. Therefore, the remaining three provisionally established non-specified minds, apart from the resultant, outside of the verbal seed, the remaining three non-specified minds do not arise from separate seeds. The four dusts of decorum, etc., are established on the five dusts of the resultant, so it is said to be provisional. Question: Furthermore, in bodily karma, there are scents, etc., which are not the entity of bodily karma. Why are there four dusts in decorum, etc., and even all of them are their entities? The explanation says: If the body is called expressive karma (actions that express intention), only form can express it. Scents, etc., do not have expressive functions. Form is not so clear, while scents, etc., are more obscure, so it is not possible. In the realm of decorum, they are all generated by the mind, unlike bodily karma, which simultaneously has scents, etc., not generated by the mind, so it cannot be taken as an example. Explaining the great meaning, it says: The Bodhisattva (Bodhisattva) and Tathagata (Tathagata) each count as one, both possessing the goodness of benefiting others. The remaining three (ordinary beings, Śrāvaka (Hearer), Pratyekabuddha (Solitary Realizer)) each have two. That is, the three each have two, totaling six. The Bodhisattva and Buddha each have power, so there are eight. In the 'Treatise on the Distinctions of Transformation,' it says: Because there are differences between ordinary beings, Śrāvaka, Pratyekabuddha, Bodhisattva, and Tathagata, for the sake of play, for the sake of benefiting others, there are differences in bodily and verbal transformations, so there are eight types. That is, combining the Pratyekabuddha and Śrāvaka into one, because the arising of transformative karma is not other than the rest. Four types, and then dividing these four into two, combining the Bodhisattva and Buddha into one, because although the cause and effect are different, the actions are similar. Among these four types of people.
皆有二種。故成八也。何者為二。一如論為嬉戲故變化。二為利他故化。雖有善無記不同。而皆變化。故成八種。又化不為心。以心非化可作故。唯身語可化。此四人皆有化身語。故分為八。若取初解者。如何異生為善事化。故化心善也。若如后解者。論云爲嬉戲。為利他意。欲簡善無記。殊分為八。故不得以後解為勝也。如前解異生為善化心。有何妨難。故取前解。順其論文為勝也。若爾如來如何有無記心。故知后解身語為勝。嬉戲利他。不應分別不善無記。但應言由利他等故。皆有身語。身語為二。又八者聲聞獨覺菩薩各二。謂無記及善。如來唯善。異生唯無記。故六。又異熟生一向無記。據任運酬因果也 二三可得者。威儀工巧通三性也 一有二種者。謂變化心通二性也。
論解于苦諦四行觀中。云謂欲對治四倒故謂初一行對治初一者。謂苦除樂也。無常治二。謂計身凈及心常也。后二行治一。謂空無我治計我也。又無常初一行治心常。苦治身樂凈及受樂倒也。余同上。此與前卷中四倒次第中別。何故苦行對治二耶。以見戒取。外道執為勝凈因故。于上起貪故。前第八此二俱貪。為除此故。所以令一苦行除樂凈。即見戒二取也。為治四境集四行者。此總治非別治也。下道滅二諦。如是準知。
論云
【現代漢語翻譯】 現代漢語譯本 都有兩種，所以成為八種。哪兩種呢？一是如論中所說，爲了嬉戲而變化；二是為利益他人而變化。雖然有善和無記的不同，但都是變化，所以成為八種。而且，變化不是用心來完成的，因為心不能被變化所造作。只有身和語可以被變化。這四種人（聲聞、獨覺、菩薩、如來）都有化身和化語，所以分為八種。如果採用第一種解釋，那麼凡夫如何爲了善事而變化呢？所以變化的心是善的。如果採用后一種解釋，論中說爲了嬉戲，爲了利益他人，是想要區分善和無記的差別，所以分為八種。因此不能以後一種解釋為勝。如果像前一種解釋那樣，凡夫爲了善而變化心，有什麼妨礙呢？所以採用前一種解釋，順應論文的說法為勝。如果這樣，如來怎麼會有無記心呢？所以知道后一種解釋，身語為勝。嬉戲和利他，不應該分別不善和無記，但應該說由利他等原因，都有身語。身語為二。又八種是聲聞、獨覺、菩薩各有兩種，即無記和善。如來只有善，凡夫只有無記，所以是六種。另外，異熟生一向是無記，這是根據任運酬因果而言的。 二三可得，是指威儀、工巧通於三種性質（善、惡、無記）。 一有二種，是指變化的心通於兩種性質（善、無記）。 論中解釋苦諦的四行觀時說，想要對治四顛倒，所以說第一行對治第一個顛倒，即苦對治樂。無常對治兩個顛倒，即認為身體是清凈的以及心是常的。后兩行對治一個顛倒，即空和無我對治認為有我的顛倒。又無常的第一行對治心常，苦對治身體的樂、凈以及感受樂的顛倒。其餘的與上面相同。這與前卷中四顛倒的次第不同。為什麼苦行對治兩個顛倒呢？因為見取（Skt: dṛṣṭi-parāmarśa，對錯誤的見解的執取）和戒取（Skt: śīla-vrata-parāmarśa，對錯誤的戒律和儀軌的執取），外道執著認為是殊勝清凈的原因，因此在上產生貪著。前第八（指前文的第八種變化）和這兩種（見取和戒取）都產生貪著。爲了去除這種貪著，所以讓一個苦行去除樂和凈，即見取和戒取。爲了對治四境而有四行，這是總的對治，不是分別的對治。下道滅二諦，可以這樣類推得知。 論中說
【English Translation】 English version There are two kinds, hence there are eight. What are the two? First, as the treatise says, transformation for the sake of amusement; second, transformation for the benefit of others. Although there are differences between wholesome and neutral, all are transformations, hence there are eight kinds. Moreover, transformation is not done by the mind, because the mind cannot be made by transformation. Only body and speech can be transformed. These four types of individuals (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas) all have transformed body and speech, hence they are divided into eight. If we adopt the first explanation, how can ordinary beings transform for wholesome deeds? Therefore, the transformed mind is wholesome. If we adopt the latter explanation, the treatise says for the sake of amusement, for the benefit of others, wanting to distinguish the differences between wholesome and neutral, hence divided into eight. Therefore, the latter explanation cannot be considered superior. If, as in the former explanation, ordinary beings transform the mind for wholesome purposes, what obstacles are there? Therefore, adopting the former explanation, in accordance with the treatise's statement, is superior. If so, how can the Tathāgata have a neutral mind? Therefore, we know that the latter explanation, body and speech, is superior. Amusement and benefiting others should not distinguish between unwholesome and neutral, but should say that due to benefiting others, etc., all have body and speech. Body and speech are two. Furthermore, the eight are Śrāvakas, Pratyekabuddhas, and Bodhisattvas each having two, namely neutral and wholesome. The Tathāgata only has wholesome, ordinary beings only have neutral, hence there are six. In addition, the Vipāka-born (resulting from past actions) is always neutral, according to the natural retribution of cause and effect. 'Two or three can be obtained' refers to deportment and craftsmanship being of three natures (wholesome, unwholesome, and neutral). 'One has two kinds' refers to the transformed mind being of two natures (wholesome and neutral). The treatise explains that in the four aspects of contemplation on the Truth of Suffering, it says wanting to counteract the four inversions, therefore the first aspect counteracts the first inversion, namely suffering counteracts pleasure. Impermanence counteracts two, namely considering the body to be pure and the mind to be permanent. The latter two aspects counteract one, namely emptiness and no-self counteract considering there to be a self. Also, the first aspect of impermanence counteracts the permanence of the mind, suffering counteracts the pleasure and purity of the body and the inversion of experiencing pleasure. The rest is the same as above. This is different from the order of the four inversions in the previous chapter. Why does the aspect of suffering counteract two inversions? Because of clinging to views (dṛṣṭi-parāmarśa) and clinging to precepts and vows (śīla-vrata-parāmarśa), externalists cling to them as superior and pure causes, therefore generating attachment to them. The eighth transformation mentioned earlier and these two (clinging to views and clinging to precepts and vows) both generate attachment. In order to remove this attachment, therefore let one aspect of suffering remove pleasure and purity, namely clinging to views and clinging to precepts and vows. Having four aspects to counteract the four objects is a general counteraction, not a separate counteraction. The lower path extinguishes the two truths, and it can be inferred in this way. The treatise says
如聲聞地已說壞等十種行相等者。如聲聞地。未說十行相。非此中辨。無所得之法。謂唯有根。唯有境界。此色蘊也。唯有彼所生受受蘊也。唯有彼所生心識蘊也。唯有計我我相。及第七句言說戲論想蘊也。以想起妄計我時。最能妄取像故。唯有計我我見者。此行蘊也。
論云非唯變壞已離憂者雖復遇彼不為害故者。謂樂受非唯變壞時名苦。即樂受變壞。及所生憂。是壞苦故。故第三果以去離憂者。雖遇彼變壞。不為損惱。以無憂故。故知壞苦通於二種。一樂受自性。二樂受變壞時。是此中意也。
論解七苦攝三苦中。初文與余處同。第二複次云。初七苦苦攝。世尊共了故。彼所治于凈妙境所起貪等。是壞苦故。引雖是入變壞心。即于境貪。彼此貪一。變壞乃名為苦。又言由貪蓋故。領彼所生心諸憂苦故。憂苦即是壞苦也。如前聲聞地。亦有二釋。為不相違也。
論云問此中何行攝何苦。即以八苦為行。攝於四苦。如文次第配之。以苦名行者。以皆生滅。非是通名。如是即以三苦攝四苦。準知集諦四行。當知為生。今果差別者。此現生非一別生。又思文隱別生稍難。
論云複次此十六行幾是空行等者。此中並顯揚對法。有五文不同。一空攝。二無愿。攝六無相。攝四道四行。總不攝如此文。
【現代漢語翻譯】 現代漢語譯本： 如《聲聞地》已說壞等十種行相等情況。《聲聞地》中未說十行相，因此不在此處辨析。無所得之法，是指唯有根（指六根：眼、耳、鼻、舌、身、意），唯有境界（指六境：色、聲、香、味、觸、法），這屬於色蘊（rupa-skandha）。唯有彼所生受，屬於受蘊（vedana-skandha）。唯有彼所生心識，屬於識蘊（vijnana-skandha）。唯有計我我相，以及第七句言說戲論，屬於想蘊（samjna-skandha）。因為生起想而妄計我時，最容易虛妄地執取表象。唯有計我我見者，屬於行蘊（samskara-skandha）。 論中說：『並非只有變壞已離憂者，即使遇到變壞也不會受到損害。』這是說樂受並非只有在變壞時才稱為苦，樂受的變壞以及由此產生的憂，都是壞苦（viparinama-duhkha）。因此，證得第三果（阿那含）而離憂者，即使遇到變壞，也不會受到損害，因為沒有憂愁。所以，壞苦通於兩種情況：一是樂受的自性，二是樂受變壞時。這是此處的含義。 論中解釋七苦包含三苦時，第一段文字與其他地方相同。第二段又說：『最初的七苦屬於苦苦（duhkha-duhkha），世尊共同了知。』它們所對治的是對於清凈美妙境界所產生的貪等，屬於壞苦。即使是進入變壞的心，也是對於境界的貪，這種貪與之前的貪是一樣的，變壞才被稱為苦。』又說：『由於貪蓋的緣故，領受由此產生的心中的各種憂苦。』憂苦就是壞苦。如前面的《聲聞地》也有兩種解釋，是爲了不互相違背。 論中說：『問：這其中什麼行攝於什麼苦？』就是以八苦為行，攝於四苦。如文字的順序來對應。以苦名為行，是因為它們都是生滅的，而不是通用的名稱。這樣就是以三苦攝於四苦。根據集諦的四行，應當知道為生。現在果的差別，是指現生而非一別生。而且思考文字隱藏的別生稍有難度。 論中說：『又，這十六行中有幾個是空行等？』這裡連同《顯揚對法論》，有五處不同。一是空攝，二是無愿，攝六無相，攝四道四行，總的來說不攝，如此文。
【English Translation】 English version: As the 'Sravaka-bhumi' (Discourse on the Hearers' Stage) has already discussed the ten aspects of characteristics, such as decay. The ten aspects of characteristics have not been discussed in the 'Sravaka-bhumi', so they are not distinguished here. The Dharma of non-attainment refers to only the roots (the six sense organs: eye, ear, nose, tongue, body, and mind), and only the realms (the six sense objects: form, sound, smell, taste, touch, and dharma). This belongs to the rupa-skandha (aggregate of form). Only the feelings arising from them belong to the vedana-skandha (aggregate of feeling). Only the consciousness arising from them belongs to the vijnana-skandha (aggregate of consciousness). Only the conceiving of 'I' and 'mine', and the verbal play of the seventh statement, belong to the samjna-skandha (aggregate of perception). Because when thoughts arise and falsely conceive of 'I', it is easiest to falsely grasp appearances. Only those who conceive of 'I' and have the view of 'mine' belong to the samskara-skandha (aggregate of mental formations). The treatise says: 'It is not only when decay occurs that those who have departed from sorrow are not harmed even if they encounter it.' This means that pleasurable feelings are not only called suffering when they decay; the decay of pleasurable feelings and the sorrow arising from it are viparinama-duhkha (suffering of change). Therefore, those who have attained the third fruit (Anagamin) and have departed from sorrow are not harmed even if they encounter decay, because they have no sorrow. Thus, it is known that viparinama-duhkha encompasses two situations: one is the nature of pleasurable feelings themselves, and the other is when pleasurable feelings decay. This is the meaning here. When the treatise explains that the seven sufferings are included in the three sufferings, the first paragraph is the same as in other places. The second paragraph further says: 'The initial seven sufferings belong to duhkha-duhkha (suffering of suffering), which the World-Honored One (Bhagavan) commonly knows.' What they counteract is the greed, etc., that arises towards pure and wonderful realms, which belongs to viparinama-duhkha. Even if it is a mind entering decay, it is still greed for the realm. This greed is the same as the previous greed, and decay is called suffering.' It also says: 'Due to the hindrance of greed, one experiences various sorrows and sufferings in the mind that arise from it.' Sorrow and suffering are viparinama-duhkha. As in the previous 'Sravaka-bhumi', there are also two explanations, in order to avoid contradiction. The treatise says: 'Question: Which aspect of practice is included in which suffering here?' It is that the eight sufferings are taken as practice and included in the four sufferings. They are matched according to the order of the text. Suffering is called practice because they are all subject to arising and ceasing, not as a general term. In this way, the three sufferings are included in the four sufferings. According to the four aspects of practice of the Samudaya-satya (Truth of the Origin of Suffering), it should be known that it is arising. The difference in the present result refers to present arising rather than a separate arising. Moreover, it is slightly difficult to contemplate the separate arising hidden in the text. The treatise says: 'Furthermore, how many of these sixteen aspects of practice are the emptiness practice, etc.?' Here, together with the 'Abhidharmasamuccaya' (Compendium of Abhidharma), there are five differences. One is the inclusion of emptiness, two is non-aspiration, the inclusion of six non-characteristics, the inclusion of four paths and four practices, and in general, there is no inclusion, as in this text.
一空攝。二無愿。攝六無相。攝八滅道行。攝三空。如顯揚。余同此處會之。如對法抄。四準有下文。以十智攝三空。空攝八智。除世俗他心無愿攝。六智無相攝。五智空約斷惑。觀空無我通四諦故。五無愿等約相。見道十六行相攝可知。至行處會。六十九說。又解準五法中解脫門。言色等。如對法。即十六行義說。並三解脫門。有六文不同。
論云問要由無常想能住無我想何故此中先說空行耶等者。此問謂見道前。前為無常故苦。苦故無我。無我故空。何故今說。乃先空無常耶。答曰若如見道以前。即如所說。無常為初。若入真觀。無常不遍。一切真觀不作。唯作空等。后入相見道。從前空次第。乃至於無常觀。見道以前無常為初。入見道已。空行為初。不相違也。如余準道理。
論云四諦說次第者。謂由此故苦。此最為初者。謂由逼迫故苦。苦諦為初。如集諦故苦。以有因方有果故。由證滅故樂。如滅至樂故道。余可知也。
論云道諦能成三義者。即知苦斷集證滅三義也。
論云如是四諦為世俗諦為勝義諦答勝義諦。此答意。其滅道二諦。乃是勝義。苦集二諦。由彼苦相。三受皆是行苦。一味苦故。是勝義諦。若差別說。苦受是苦。餘集等非自性差別。故名世俗諦。是此中答意也。世俗
【現代漢語翻譯】 現代漢語譯本 一、空攝：指通過對空的理解來攝持一切法。 二、無愿：指通過對無愿的理解來攝持一切法。 攝六無相：指通過對六種無相的理解來攝持一切法。 攝八滅道行：指通過對八種滅道行的理解來攝持一切法。 攝三空：指通過對三種空的理解來攝持一切法。如《顯揚》（Xianyang）中所說，其餘部分與此處所討論的內容相會合。如《對法抄》（Duifa Chao）中所述，四種準則如下文所述，以十智攝持三種空。空攝持八智，除了世俗智和他心智，無愿攝持六智，無相攝持五智。空是就斷除迷惑而言的，觀空無我貫通四諦。 五、無愿等約相：指從行相的角度來看，見道十六行相可以攝持無愿等。 至行處會：如第六十九說。 又解準五法中解脫門：指根據五法中的解脫門來解釋，例如色等，如《對法》（Duifa）中所說，即是十六行義的闡述，幷包含三種解脫門。有六處文句不同。 論云：問，如果要由無常想才能安住于無我想，為什麼這裡先說空行呢？等等。此問是指見道之前。之前因為無常所以是苦，因為苦所以是無我，因為無我所以是空。為什麼現在說，先說空而不是無常呢？答曰：如果是在見道以前，就像你所說的那樣，以無常為開始。如果進入真觀，無常並不普遍，一切真觀都不作，只作空等。之後進入相見道，從前空的次第，乃至於無常觀。見道以前以無常為開始，進入見道之後，以空行為開始，這並不相違背。其餘的可以根據道理來推斷。 論云：四諦的說法次第是怎樣的？謂由此故苦，此最為初者，謂由逼迫故苦，苦諦為初。如集諦故苦，因為有因才有果。由證滅故樂，如滅至樂故道。其餘的可以知道了。 論云：道諦能成就三種意義，即是知苦、斷集、證滅這三種意義。 論云：如此四諦是世俗諦還是勝義諦？答：是勝義諦。此回答的意思是，滅諦和道諦是勝義諦，苦諦和集諦，由於它們的苦相，三種感受都是行苦，都是一種味道的苦，所以是勝義諦。如果差別地說，苦受是苦，其餘的集等不是自性的差別，所以名為世俗諦。這是此中的回答的意思。世俗
【English Translation】 English version One, emptiness (空, Kong) encompasses: This refers to encompassing all dharmas through the understanding of emptiness. Two, desirelessness (無愿, Wu Yuan): This refers to encompassing all dharmas through the understanding of desirelessness. Encompassing the six no-characteristics (六無相, Liu Wu Xiang): This refers to encompassing all dharmas through the understanding of the six no-characteristics. Encompassing the eightfold path of cessation (八滅道行, Ba Mie Dao Xing): This refers to encompassing all dharmas through the understanding of the eightfold path of cessation. Encompassing the three emptinesses (三空, San Kong): This refers to encompassing all dharmas through the understanding of the three emptinesses. As stated in the Xianyang, the rest converges with the discussion here. As described in the Duifa Chao, the four principles are as follows, using the ten wisdoms to encompass the three emptinesses. Emptiness encompasses the eight wisdoms, except for conventional wisdom and the wisdom of knowing others' minds. Desirelessness encompasses the six wisdoms, and no-characteristic encompasses the five wisdoms. Emptiness is in terms of cutting off delusion, and contemplating emptiness and no-self pervades the Four Noble Truths. Five, desirelessness, etc., in terms of characteristics: This refers to the fact that, from the perspective of characteristics, the sixteen aspects of the path of seeing can encompass desirelessness, etc. Converging at the place of practice: As stated in the sixty-ninth section. Also, explaining based on the gate of liberation in the five dharmas: This refers to explaining based on the gate of liberation in the five dharmas, such as form, etc. As stated in the Duifa, this is the explanation of the meaning of the sixteen aspects, and includes the three gates of liberation. There are six places where the wording differs. The treatise says: Question, if one must rely on the thought of impermanence to abide in the thought of no-self, why is the practice of emptiness discussed first here? etc. This question refers to before the path of seeing. Before, because of impermanence, there is suffering; because of suffering, there is no-self; because of no-self, there is emptiness. Why is it now said that emptiness comes before impermanence? Answer: If it is before the path of seeing, it is as you said, with impermanence as the beginning. If one enters true contemplation, impermanence is not pervasive, and all true contemplation does not involve making, only making emptiness, etc. Afterwards, one enters the path of seeing with characteristics, from the order of emptiness before, up to the contemplation of impermanence. Before the path of seeing, impermanence is the beginning; after entering the path of seeing, the practice of emptiness is the beginning. This is not contradictory. The rest can be inferred according to reason. The treatise says: What is the order of the Four Noble Truths? 'Because of this, there is suffering,' this is the very beginning, meaning that because of oppression, there is suffering, so the Truth of Suffering is the beginning. Like the Truth of Accumulation, there is suffering because there is a cause. Because of the realization of cessation, there is joy, like the path leading to joy. The rest can be known. The treatise says: The Truth of the Path can accomplish three meanings, which are the three meanings of knowing suffering, cutting off accumulation, and realizing cessation. The treatise says: Are these Four Noble Truths conventional truth or ultimate truth? Answer: They are ultimate truth. The meaning of this answer is that the Truth of Cessation and the Truth of the Path are ultimate truths, and the Truth of Suffering and the Truth of Accumulation, because of their aspect of suffering, all three feelings are the suffering of conditioning, all of one flavor of suffering, so they are ultimate truths. If distinguished, the feeling of suffering is suffering, and the rest, such as accumulation, are not differences in self-nature, so they are called conventional truth. This is the meaning of the answer here. Conventional.
諦。如七十四有四種。一世俗世俗諦。如說床坐軍林瓶名世事。二道理世俗。謂蘊界處等道理世俗。三證得世俗。謂四沙門果。四勝義世俗。謂說人無我如等。今此中約道理世俗。是世俗諦。以自性差別故。以此準知。西方勝義諦亦四。一世俗勝義。謂觀一切為行苦相。二道理勝義諦。謂蘊等道理。非真如也。三證得勝義。謂四沙門果。四勝義勝義。謂入真觀一味真如。此中約世俗勝義。法師第三但言勝義。謂一切為苦等。四勝義勝義。如前說。下有文。
論云問諦現觀有幾種等。乃至彼共有法等是名現觀等者。法師云。于諸諦中決定智慧。謂思現觀。及彼因者。謂有漏見道以前信。彼相應者。謂無漏信。彼共有者。謂戒現觀 若作此釋。釋現觀不盡。又此中文及彼因者。即于諦決定之因。豈是無漏之因耶。若爾彼共有。是誰之彼耶 今別解云。決定智慧。即是智諦及邊究竟現觀等三種。皆緣諦生故 及彼因者。即思現觀。是智諦之因故。若如勝軍。即此以為苦法忍之正因等。護法同等會之釋準知 彼相應。謂無漏信觀。皆是心心所法故。依等等故名自相應。據無漏勝者。隱有漏信。而不論共有法者。戒現觀。此但名彼共有因故。若爾何故先說智諦等耶。此中初問諦現觀有幾。今正答。緣諦之現觀。謂智諦及邊
究竟等。余非正現觀。若是思現觀因故名現觀。信從相應得名現觀。戒是共有等名現觀。非正現觀故。今不次越次而答。以初正出現觀體故。如余處文。無明思信等者。此位地分齊故不同也。此中六現觀。如下文自當廣辨。與對法第十三十現觀相收。故下論云。謂三寶所三種凈信。由於實義已決定故。及聞所成決定智慧等。若據實。此信通漏無漏。此中但據無漏勝者為言。何以知者。以有漏中說聞慧故。思慧前初緣教。必先聞慧故。此中隱有漏。論聞慧也 若爾聞慧何不別立也。義曰若據初緣諦寶。要信為道首。即信用增者。以簡擇法為勝。即思勝故。準據信及與思。聞慧即信中攝。修慧通有漏無漏。勝者是智諦等收。有漏如何如聞慧說。用非增故。亦在信中收。此未見文。聞慧信中收。此文為證也。即以聞思二法為體。然信義初增。聞說信說。此中智諦等。唯約見道。初得為論。然下文亦有勝道等至無學位。總名究竟觀。
論解三心見道。如對法第九卷抄。解安立非安立。法智類智三位不同。如對法抄會。然法師云。遣有情假者。是方便道中行也。法緣心生者。無間道心生。從因為論。由無間道。不別作有情假觀等故。那爛陀寺海慧論師釋。此三心非唯菩薩見道。亦是二乘。所以者何。初別觀法上無我故。作
【現代漢語翻譯】 現代漢語譯本：究竟等。我並非真正的現觀。如果是通過思考而產生的現觀，因為這個原因才被稱為現觀。通過信心和隨順相應而得到的，才被稱為現觀。戒律是共同擁有的等等，被稱為現觀。但這些都不是真正的現觀。現在我不按照順序，而是跳躍式地回答，因為最初真正出現的是現觀的本體。就像其他地方的經文所說，無明、思、信等等，是因為所處的位地和分際不同。這裡所說的六種現觀，在下文中會詳細辨析，與《對法》第十和第十三所說的現觀相對應。所以下文的論述說：『所謂對三寶的三種清凈信心，因為對於真實的意義已經確定。以及通過聽聞而獲得的決定智慧等等。』如果從實際情況來說，這種信心既可以是有漏的，也可以是無漏的。這裡只選取無漏中殊勝的來說。為什麼知道是這樣呢？因為在有漏中已經說了聞慧的緣故。思慧之前最初緣教，必定先有聞慧的緣故。這裡隱藏了有漏，論述的是聞慧。如果這樣，為什麼不單獨設立聞慧呢？義理上說，如果根據最初緣諦寶（Dìbǎo，珍寶）的情況，要以信為道的首要，也就是信心增長的情況。以簡擇法為殊勝，也就是思勝的情況。根據信心和思考，聞慧就包含在信心之中。修慧貫通有漏和無漏，殊勝的屬於智諦（Zhìdì，智慧真諦）等所包含的。有漏的情況如何呢？就像聞慧所說的那樣，因為作用不增長，所以也在信心之中包含。這還沒有見到經文，聞慧包含在信心之中，這段經文可以作為證明。也就是以聞思兩種法為本體。然而信的意義最初增長，聞說信說。這裡所說的智諦等，只是針對見道（Jiàndào，見道）最初獲得的情況來論述。然而下文也有勝道（Shèngdào，殊勝之道）等等，直到無學位（Wúxuéwèi，無學位），總稱為究竟觀（Jiūjìng guān，究竟觀）。 論述解釋三心見道，就像《對法》第九卷所抄錄的那樣。解釋安立和非安立，法智和類智三種位地不同，就像《對法》抄會所說的那樣。然而法師說，遣除有情假想，這是在方便道中修行。法緣心生，是無間道心生，從原因上來說，因為無間道不另外作有情假想觀等等。那爛陀寺（Nàlántuó sì）的海慧（Hǎihuì）論師解釋說，這三心不僅是菩薩的見道，也是二乘的見道。為什麼呢？因為最初分別觀察法上的無我。
【English Translation】 English version: 'Ultimately, etc. I am not a true direct perception. If it is a direct perception arising from thought, it is called direct perception for that reason. Obtaining the name of direct perception through faith and corresponding compliance. Precepts are commonly shared, etc., called direct perception. But these are not true direct perceptions. Now I am not answering out of order, but skipping around, because the true essence of direct perception initially appears. Just as the texts in other places say, ignorance, thought, faith, etc., are different because of the different positions and boundaries they occupy. The six direct perceptions mentioned here will be extensively analyzed in the following text, corresponding to the direct perceptions in the tenth and thirteenth sections of the Abhidharma. Therefore, the following discussion says: 『The three pure faiths towards the Three Jewels (Sānbǎo, 三寶) are because the true meaning has already been determined. And the decisive wisdom obtained through hearing, etc.』 If speaking practically, this faith can be either defiled or undefiled. Here, only the superior ones among the undefiled are discussed. How do we know this? Because hearing-wisdom (Śruta-mayā prajñā) has already been mentioned in the defiled realm. Before thought-wisdom, the initial connection with the teachings must first have hearing-wisdom. Here, the defiled is hidden, and hearing-wisdom is being discussed. If so, why not establish hearing-wisdom separately? The meaning is that if based on the initial connection with the Jewel of Truth (Dìbǎo, 諦寶), faith must be the head of the path, which is the case of increased faith. Taking discernment of the Dharma as superior, which is the case of superior thought. Based on faith and thought, hearing-wisdom is included within faith. Cultivation-wisdom (Bhāvanā-mayā prajñā) pervades both defiled and undefiled, and the superior ones are included in wisdom, truth, etc. How about the defiled? Just like what is said about hearing-wisdom, because its function does not increase, it is also included in faith. This text has not been seen, that hearing-wisdom is included in faith, and this text serves as proof. That is, taking the two dharmas of hearing and thought as the essence. However, the meaning of faith initially increases, hearing speaks of faith. The wisdom, truth, etc., mentioned here are only discussed in relation to the initial attainment of the Path of Seeing (Jiàndào, 見道). However, the following text also mentions the Superior Path (Śèngdào, 勝道), etc., up to the state of No-More-Learning (Wúxuéwèi, 無學位), collectively called Ultimate Observation (Jiūjìng guān, 究竟觀). The discussion explains the three minds of the Path of Seeing, just like what is copied in the ninth volume of the Abhidharma. Explaining establishment and non-establishment, the three positions of Dharma-wisdom and Analogical-wisdom are different, just like what is said in the Abhidharma compilation. However, the Dharma Master says that dispelling the false notion of sentient beings is practicing in the Path of Expediency. The arising of the mind connected to the Dharma is the arising of the mind in the Path of No Interval, speaking from the perspective of the cause, because the Path of No Interval does not separately create the contemplation of the false notion of sentient beings, etc. The teacher of Nālandā Monastery (Nàlántuó sì, 那爛陀寺), Hǎihuì (海慧), explains that these three minds are not only the Path of Seeing for Bodhisattvas, but also for the Two Vehicles. Why? Because initially, they separately observe the non-self on the Dharma.
無我行觀。名遣有情假。次作空行。遣屬我法假。除我所執。名第二遣法假。第三假我。及屬我法。重觀我我所。下品空故。名遍遣二假。然今取唯大乘為勝。又即由此心勢力故。于苦等智等。若即無分別智力故。后得智安立諦生也 能得永滅一切煩惱者。即望無學果為論。不然此但據見道一切盡。非無學也。所依事者。謂五蘊身。見道或所招者。或此是金剛心語。
論云緣先世智曾所觀察下上二地及二增上安立諦境者。謂有二說。一云緣見道前曾所觀察。欲界下。色無色上。二地煩惱。即苦集諦。及二增上安立諦境。即滅道諦。為二增上也。又緣前真見道故。名曾所觀察。以放真見道為故。緣下上二地。及二地中所有增上。安立四諦之境也。以此故知。順勝發義。彼人云。以前二心。緣地獄人法執。第三心緣上二界人法執故。名遍遣也。此相見道。放立故然也。又此師釋。如對法抄。緣人執斷下品時。亦斷法執下品。斷法執中品。亦斷人執中品。此中影略。故以人執為下品。法執為中品。俱得趣心為論故。唯或說一也。又俱如人法相望為下上。非以一一自為上下也。何以知此者。以同一種生故。相望為下上也。
論云無有純世間道能永害隨眠由世間道是曾習故等者。此簡后得智不斷所以。以緣事故。名
【現代漢語翻譯】 現代漢語譯本 無我行觀。名為遣除有情假立（Satkaya-drsti，認為五蘊和合的身體中存在真實的『我』的邪見）。其次修習空行，遣除屬於『我』和『法』的假立。去除對『我』的執著，名為第二次遣除『法』的假立。第三次，對於假立的『我』以及屬於『我』的『法』，重新觀察『我』和『我所』（Mamatva，屬於我的事物）。因為下品（指程度較輕微的）的空性，名為普遍遣除兩種假立。然而現在認為唯有大乘更為殊勝。又因為這種心的力量，對於苦等智慧等，如果憑藉無分別智的力量，后得智（Prsthalabdha-jnana，證悟后獲得的智慧）才能安立真諦生起。能夠永遠滅除一切煩惱的人，是指望于無學果位（Asekha-phala，不再需要學習的果位）而言。不然，這裡只是依據見道位（Darshana-marga，初次證悟空性的道）一切煩惱斷盡而言，並非無學果位。所依之事，指的是五蘊之身。見道或者所招感的事情，或者這指的是金剛心語。 論中說，緣于先前世智曾經觀察的下上二地以及二增上安立諦境，有兩種說法。一種說法是，緣于見道之前曾經觀察的欲界下、色界和無色界上二地的煩惱，即苦諦和集諦，以及二增上安立諦境，即滅諦和道諦，作為二增上。又因為緣於之前的真見道，所以名為曾經觀察。以放下真見道為緣故，緣于下上二地，以及二地中所有增上安立的四諦之境。因此可知，順應殊勝的生起之義。那個人說，以前面的兩個心，緣于地獄的人法二執，第三個心緣于上二界的人法二執，所以名為普遍遣除。這種相是見道，放下而安立的緣故。又這位論師解釋說，如《對法》抄本所說，緣於人執斷除下品時，也斷除法執下品；斷除法執中品時，也斷除人執中品。這裡簡略，所以以人執為下品，法執為中品，都得到趣入之心而論述的緣故，唯有或者說一種。又都如人法相互觀望為下上，不是以一一自身作為上下。為什麼知道這些呢？因為同一種生起，相互觀望為下上。 論中說，沒有純粹的世間道能夠永遠損害隨眠（Anusaya，煩惱的潛在形式），因為世間道是曾經習染的緣故等等。這是爲了簡別后得智不斷除隨眠的原因。因為緣於事故，所以稱為世間道。
【English Translation】 English version The contemplation of non-self. It is called the elimination of the false existence of sentient beings (Satkaya-drsti, the false view that there is a real 'self' in the aggregation of the five skandhas). Next, practice the conduct of emptiness, eliminating the false existence belonging to 'self' and 'dharma'. Removing the attachment to 'self' is called the second elimination of the false existence of 'dharma'. Thirdly, regarding the false existence of 'self' and the 'dharma' belonging to 'self', re-observe 'self' and 'what belongs to self' (Mamatva, things that belong to me). Because of the inferior (referring to the less severe) emptiness, it is called the universal elimination of the two false existences. However, now it is considered that only the Mahayana is more supreme. Moreover, because of the power of this mind, regarding wisdom such as suffering, etc., if relying on the power of non-discriminating wisdom, the subsequent wisdom (Prsthalabdha-jnana, wisdom gained after enlightenment) can establish the arising of truth. The one who can permanently eliminate all afflictions refers to the result of no more learning (Asekha-phala, the state where no further learning is needed). Otherwise, this only refers to the complete exhaustion of all afflictions in the path of seeing (Darshana-marga, the path of first realizing emptiness), not the state of no more learning. The object relied upon refers to the body of the five skandhas. The path of seeing or what is invited, or this refers to the words of the Vajra mind. The treatise says that there are two explanations for the object of the wisdom of previous lives that has observed the lower and upper two realms and the two superior established truths. One explanation is that it is based on the afflictions of the lower realm of desire and the upper two realms of form and formlessness that were observed before the path of seeing, namely the truths of suffering and accumulation, and the two superior established truths, namely the truths of cessation and the path, as the two superiors. Also, because it is based on the previous true path of seeing, it is called previously observed. Because of letting go of the true path of seeing, it is based on the lower and upper two realms, and the objects of the four truths established in all the superiors in the two realms. Therefore, it can be known that it accords with the meaning of superior arising. That person said that the first two minds are based on the two attachments to person and dharma in the lower realm, and the third mind is based on the two attachments to person and dharma in the upper two realms, so it is called universal elimination. This appearance is the path of seeing, because it is let go and established. Also, this teacher explains that, as the copy of 'Abhidharma' says, when the inferior attachment to person is cut off, the inferior attachment to dharma is also cut off; when the middle attachment to dharma is cut off, the middle attachment to person is also cut off. This is abbreviated here, so the attachment to person is taken as inferior, and the attachment to dharma is taken as middle, because they both attain the mind of approaching, so only one is said. Also, both are like people and dharma looking at each other as lower and upper, not taking each one as lower and upper. How do we know this? Because they arise from the same kind, they look at each other as lower and upper. The treatise says that there is no purely worldly path that can permanently harm the latent tendencies (Anusaya, the latent form of afflictions), because the worldly path is what has been habitually contaminated, etc. This is to distinguish the reason why the subsequent wisdom does not eliminate the latent tendencies. Because it is based on events, it is called the worldly path.
純世間道。不約無漏義名世間。是曾習故者。無分別智后得名曾習。又此緣事色相。無分別智曾習。雖是有漏。種類同故。有漏心相執相所引。所以遂令后得智亦有相。乃至廣說。又解純世間道。是有漏智。無能斷煩惱。若爾何故。此中來有何意也。此中但簡后得智不斷惑所以。非有漏也。盡智無生智。有分別無分別。謂作我生已盡等分別也。
瑜伽師地論略纂卷第十四 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十五(論本第五十六七八九六十)
基撰
論解得中三種成就。如此抉擇第二卷。及雜集第二卷抄會。虛空為得得不非擇滅亦爾。此得有義如俱舍第四卷末說。
此中無想定。云先於此起後於色界者。謂先要由欲界起故。後生色界後起。以隔色界一生故。言欲界所入定。是后報業。若色界更不入定。但于餘地。一生而更受報。欲界之定。可成后報。於色界中。更復入定。明知此人。先於欲界已是退人。若不退者。何故於色界異地而起定。故知以色界等。更起定而生受報。及欲界不退人。此定當知。唯是生報 若爾欲界退人。先得之定思業在身。此業中不受報耶。答曰若不受報。即應一千劫受彼果。以色界入定比。定是生報。感五百劫。
【現代漢語翻譯】 現代漢語譯本 純粹的世間道，不涉及無漏的意義，所以稱為世間。『是曾習故者』，指的是無分別智的后得智，所以稱為曾習。又因為這種后得智緣於事物的外在表象（色相），無分別智曾經對此進行過習染。雖然這種習染是有漏的，但因為種類相同，所以有漏心所產生的執著和表象也會影響后得智，使得后得智也帶有外在表象，乃至更廣泛的說法都是如此。另一種解釋是，純粹的世間道是有漏的智慧，無法斷除煩惱。如果這樣，那麼在這裡提到它有什麼意義呢？這裡只是爲了說明后得智無法斷除迷惑的原因，並非說它是有漏的。盡智（Ksayajnana，知一切煩惱已盡之智）和無生智（Anutpadajnana，知未來永不生之智），有分別和無分別的區別在於，是否會產生『我的生已經窮盡』等分別念。
《瑜伽師地論略纂》卷第十四 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第十五 (論本第五十六七八九六十)
基 撰
論中解釋了獲得的三種成就。這些內容在《抉擇》第二卷和《雜集》第二卷中都有記載。虛空被認為是獲得，但得不非擇滅（Apratisamkhyanirodha，非擇滅，不依靠智慧力量而自然止息的狀態）也是如此。這種獲得的意義，可以參考《俱舍論》第四卷末尾的說法。
這裡所說的無想定（Asanjnasamapatti，一種無心定），『云先於此起後於者』，指的是必須先從欲界（Kama-dhatu，眾生對色、聲、香、味、觸五欲有愛著的生存世界）發起，然後在（此處原文有缺失）之後產生，因為間隔了的一生。所說的欲界所入的定，是后報業。如果在中不再入定，而只是在其他地方，一生之後才接受果報，那麼欲界的定就可以成為后報。如果在中再次入定，就說明這個人先前在欲界已經是一個退步的人。如果不是退步的人，為什麼要在的異地發起定呢？因此可知，因為在等地方再次發起定而生受報，以及欲界不退步的人，這種定應當知道，僅僅是生報。如果這樣，欲界退步的人，先前獲得的定以及思業還在身上，難道這種業不會受到果報嗎？回答是，如果不受果報，就應該在一千劫的時間裡接受那個果報。與在中入定相比，定是生報，感受五百劫的果報。
【English Translation】 English version The pure mundane path, which does not involve the meaning of non-outflow, is called mundane. 'Is曾習故者' refers to the subsequent wisdom (后得智) of non-discriminating wisdom (無分別智), so it is called 曾習. Moreover, because this subsequent wisdom is related to the external appearance (色相) of things, non-discriminating wisdom has been accustomed to it. Although this habit is with outflow (有漏), because the types are the same, the attachment and appearance produced by the mind with outflow will also affect the subsequent wisdom, making the subsequent wisdom also have external appearances, and even more extensive statements are the same. Another explanation is that the pure mundane path is wisdom with outflow, which cannot cut off afflictions. If so, then what is the meaning of mentioning it here? Here, it is only to explain the reason why subsequent wisdom cannot cut off confusion, not to say that it is with outflow. The difference between Ksayajnana (盡智, the wisdom of knowing that all afflictions have been exhausted) and Anutpadajnana (無生智, the wisdom of knowing that there will be no future births), with or without discrimination, lies in whether or not the thought 'my birth has been exhausted' arises.
《Yogacarabhumi-sastra-likhita》Volume 14 Taisho Tripitaka Volume 43 No. 1829 《Yogacarabhumi-sastra-likhita》
《Yogacarabhumi-sastra-likhita》Volume 15 (Treatise 56, 57, 58, 59, 60)
Composed by Ji
The treatise explains the three accomplishments of attainment. These contents are recorded in the second volume of 《Decisions》 and the second volume of 《Compendium of Categories》. Emptiness is considered attainment, but Apratisamkhyanirodha (得不非擇滅, cessation without choice, a state of natural cessation without relying on the power of wisdom) is also the same. The meaning of this attainment can be referred to the statement at the end of the fourth volume of 《Abhidharmakosa》.
The Asanjnasamapatti (無想定, a state of mindlessness) mentioned here, '云先於此起後於者', refers to the fact that it must first be initiated from the Kama-dhatu (欲界, the world of existence where beings have attachment to the five desires of form, sound, smell, taste, and touch), and then produced after ** (the original text is missing here), because it is separated by one lifetime of . The so-called samadhi entered in the Kama-dhatu is a subsequent retribution karma. If one does not enter samadhi again in , but only in other places, and receives the retribution after one lifetime, then the samadhi of the Kama-dhatu can become a subsequent retribution. If one enters samadhi again in , it shows that this person was already a regressive person in the Kama-dhatu. If it is not a regressive person, why would one initiate samadhi in a different place of ? Therefore, it can be known that because one initiates samadhi again in places such as , and is born to receive retribution, and for non-regressive people in the Kama-dhatu, this samadhi should be known to be only a birth retribution. If so, for regressive people in the Kama-dhatu, the previously obtained samadhi and intentional karma are still on the body, wouldn't this karma receive retribution? The answer is, if it does not receive retribution, then one should receive that retribution for a thousand kalpas. Compared with entering samadhi in **, samadhi is a birth retribution, experiencing the retribution of five hundred kalpas.
劫滿已前。欲界業熟。應后受受果。更五百劫。即應一千劫。而受彼果熟。若即色界之定。感彼生報生時。欲界業等一時受別報者。此欲界業便。成生報。今時不受此果。此業便於生未熟。以羸劣故 若爾便應是不定業報。此事為非。大乘中生報。以後受者。皆名為后。雖已曾經百千生。而方于彼受報。亦名后報 若爾後欲生彼時。要方得定。若得定此定感生。彼即為生報。前業何時受報耶。義曰即于彼別報故名后報。若爾即前於色界生。入定時受報。亦名后報業耶。法師若退人後色界起者。先欲界業。即是時定報不定攝。又此文云。先於此起。謂入定後於色界者。謂長讀下文。謂後生色界受彼報。非後於色界入定也。二說故 滅定中。後於色界起者。重說先文。此定中先滅定中後於色界者。如對法第一卷抄會之。
論云無想異熟後於生已。是諸有情便從彼沒。此中隨順理門。大乘彼果初生。及命終皆無心。何以得知。即下文云。一期無心唯有色者。謂無想天生。故知唯有色無心也。有文初生有心。此文后時無心。西方皆以定業感時。感無心果。不感有心故。彼無心此如對法抄廣解。后應長讀。此文云。謂若生色便彼沒已。處中有中。名想生已。其中有便從彼沒。即大乘宗非小乘義。二解如前。能引發無相定思
【現代漢語翻譯】 現代漢語譯本：在劫數圓滿之前，如果欲界的業力成熟，本應在之後承受果報，需要經歷五百劫，也就是總共一千劫才能承受那成熟的果報。如果立即進入滅盡定（nirodha-samāpatti，一種禪定狀態），感得彼處的生報（utpāda-phala，產生的果報）之時，欲界的業等同時承受不同的果報，那麼這個欲界的業就成為生報。如果現在不受此果報，這個業就因為羸弱而處於未成熟的狀態。如果這樣，那麼就應該是屬於不定業報（aniyata-karma-phala，不確定的業報）了，這件事情是不對的。在大乘佛教中，生報以後才受報的，都稱為后報（ānantarika-karma-phala，後來的果報），即使已經經歷百千生，才在那裡受報，也稱為后報。如果這樣，以後想要生到彼處時，才得到滅盡定，如果得到滅盡定，這個滅盡定感得生報，那麼這就成為生報。之前的業什麼時候受報呢？解釋說，就在那裡承受不同的果報，所以稱為后報。如果這樣，那麼之前在滅盡定中產生，進入滅盡定時受報，也稱為后報業嗎？法師說，如果退定之後，滅盡定之後才生起，那麼之前的欲界業，就是屬於時定報不定所攝。而且這段文字說，先在這裡生起，是指進入滅盡定之後才在滅盡定中生起，是指要長讀下面的文字，是指後來生到滅盡定中承受那個果報，而不是後來在滅盡定中入定。有兩種說法。在滅盡定中，後來在滅盡定中生起，是重複說之前的文字。這個滅盡定中，先滅盡定中，後來在滅盡定中生起，就像《對法》（Abhidharma，阿毗達摩）第一卷抄會的那樣。 論中說，無想異熟（asañña-vipāka，無想的異熟果報）之後，在生之後，這些有情（sattva，眾生）就從那裡死去。這裡隨順理門，大乘佛教認為彼處的果報初生以及命終都沒有心識。憑什麼知道呢？就是下面的文字說，『一期無心唯有色』，是指無想天（asaññasatta-bhava，無想有情天）的眾生，所以知道只有色（rūpa，物質）而沒有心識。有的經文說初生有心識，這段經文說後來沒有心識。西方都認為以定業感得果報時，感得無心識的果報，不感得有心識的果報。那裡沒有心識，這就像《對法》抄本廣為解釋的那樣。後面應該長讀。這段文字說，『如果生到色界（rūpadhātu，色界），便在那裡死去，處於中有（antarābhava，中陰身）之中，名叫想生已』，其中有便從那裡死去，這是大乘佛教的宗義，不是小乘佛教的意義。兩種解釋如前。能夠引發無相定（animitta-samādhi，無相三昧）的思。
【English Translation】 English version: Before the end of a kalpa (kalpa, an aeon), if the karma of the desire realm (kāmadhātu) is ripe, one should receive the result afterward, requiring five hundred kalpas, or a total of one thousand kalpas, to bear that mature result. If one immediately enters nirodha-samāpatti (nirodha-samāpatti, cessation attainment), at the time of sensing the utpāda-phala (utpāda-phala, arising result) there, the karma of the desire realm and others simultaneously bear different results, then this karma of the desire realm becomes the arising result. If this result is not received now, this karma is in an immature state due to weakness. If so, then it should belong to aniyata-karma-phala (aniyata-karma-phala, uncertain karmic result), which is incorrect. In Mahayana Buddhism, those who receive the result after the arising result are all called ānantarika-karma-phala (ānantarika-karma-phala, subsequent result), even if they have experienced hundreds of thousands of lives before receiving the result there, it is also called a subsequent result. If so, when one wants to be born there in the future, one must obtain nirodha-samāpatti. If one obtains nirodha-samāpatti, this nirodha-samāpatti senses the arising result, then this becomes the arising result. When will the previous karma be received? It is explained that one receives different results there, so it is called a subsequent result. If so, then is it also called subsequent karma if one arises in nirodha-samāpatti before, and receives the result when entering nirodha-samāpatti? The Dharma master says that if one retreats from samadhi and arises after nirodha-samāpatti, then the previous karma of the desire realm belongs to the category of time-determined but result-undetermined. Moreover, this text says, 'arising here first' refers to arising in nirodha-samāpatti after entering nirodha-samāpatti, which means one should read the following text at length, referring to later being born in nirodha-samāpatti and bearing that result, not later entering samadhi in nirodha-samāpatti. There are two explanations. In nirodha-samāpatti, arising in nirodha-samāpatti later is repeating the previous text. This nirodha-samāpatti, first nirodha-samāpatti, arising in nirodha-samāpatti later, is like the compilation in the first volume of Abhidharma (Abhidharma, Higher Knowledge). The treatise says, 'After asañña-vipāka (asañña-vipāka, result of non-perception), after being born, these sattva (sattva, sentient beings) then die from there.' Here, following the principle, Mahayana Buddhism believes that there is no mind at the initial arising and death of the result there. How do we know? It is the following text that says, 'One period without mind, only with form,' which refers to the beings of the asaññasatta-bhava (asaññasatta-bhava, realm of non-perception), so we know that there is only rūpa (rūpa, form) without mind. Some sutras say that there is mind at the initial arising, but this sutra says that there is no mind later. The West believes that when karmic results are sensed through samadhi, the result of no mind is sensed, not the result of having mind. There is no mind there, as explained extensively in the Abhidharma commentary. One should read at length later. This text says, 'If one is born in the rūpadhātu (rūpadhātu, form realm), one dies there, being in the antarābhava (antarābhava, intermediate state), called thought arising already,' the intermediate being then dies from there, which is the doctrine of Mahayana Buddhism, not the meaning of Hinayana Buddhism. The two explanations are as before. The thought that can induce animitta-samādhi (animitta-samādhi, signless concentration).
者。謂定體時思。能感別報。
論云依業所引異熟住時決定分位建立命根此復三種等。乃至歲劫數等所安立故者。此中初文云。異熟住時決定等言。顯命根似唯總報。下言三種中復有定不定故。愛不愛故。即知亦通前別報。又如顯揚文云。異熟住時決定等。即亦兼總別報。此如對法抄。乃不唯于第八識上而建立故。若不爾如俊師云。如法爾種。雖云無始法爾。六處殊勝。意唯取第六處。此亦如是。雖云六處。在第六處。即唯總報。于第八上假立。如彼抄詳敘。眾同等亦同。此命根中。云定不定故者。謂有中夭。無中夭。定壽不定壽也。愛不愛。善趣惡趣果也。
歲劫數等所安立故者。即約壽量分齊。或一劫等也。
眾同分中。云此復三種所謂種類同分。即如婆羅門等種類也 自性同分。謂種諸法自體性。如利中根等 工巧業處養命同分。即以工巧業。為養命也。唯有情數上建立。非非有情。何以故。趣非趣異故。此唯于有情趣建立。
生等四相。如五十二卷文。廣有五種等。
住中立制住者。即制律儀。經多時住。名立制住等。
論解名身等中。云此復三種謂假設名身等。可知。隨文有立名等。亦依香味等上立故。非心非色。以名等是非色非心故者。若爾香等可不是者也。即名
【現代漢語翻譯】 現代漢語譯本： 『者。謂定體時思。能感別報。』意思是說，在特定的時間思考，能夠感得個別的果報。
『論云依業所引異熟住時決定分位建立命根此復三種等。乃至歲劫數等所安立故者。』論中說，依據業力所牽引的異熟果報，在住留的時間、決定的階段來建立命根，命根又分為三種等等，乃至用年歲、劫數等來安立。
『此中初文云。異熟住時決定等言。顯命根似唯總報。下言三種中復有定不定故。愛不愛故。即知亦通前別報。又如顯揚文云。異熟住時決定等。即亦兼總別報。此如對法抄。乃不唯于第八識上而建立故。若不爾如俊師云。如法爾種。雖云無始法爾。六處殊勝。意唯取第六處。此亦如是。雖云六處。在第六處。即唯總報。于第八上假立。如彼抄詳敘。眾同等亦同。此命根中。云定不定故者。謂有中夭。無中夭。定壽不定壽也。愛不愛。善趣惡趣果也。』這裡最初的文句說，異熟果報住留的時間是決定的等等，顯示命根似乎只是總報。下面說三種命根中又有定與不定，可愛與不可愛，就知道命根也通於前面的別報。又如《顯揚論》中說，異熟果報住留的時間是決定的等等，也就是兼顧了總報和別報。這就像《對法抄》所說，命根不僅僅建立在第八識（阿賴耶識）上。如果不是這樣，就像俊師所說，如法爾種，雖然說是無始以來的法爾，六處殊勝，意思只是取第六處（意識）。這裡也是這樣，雖然說是六處，但只在第六處，也就是總報，在第八識上是假立的。這些在《對法抄》中有詳細敘述。眾同分等也是同樣的道理。這個命根中，說定與不定，指的是有中途夭折和沒有中途夭折，壽命是固定的和不固定的。可愛與不可愛，指的是善趣和惡趣的果報。
『歲劫數等所安立故者。』就是指用壽命的長短來區分，或者是一劫等等。
『眾同分中。云此復三種所謂種類同分。即如婆羅門等種類也 自性同分。謂種諸法自體性。如利中根等 工巧業處養命同分。即以工巧業。為養命也。唯有情數上建立。非非有情。何以故。趣非趣異故。此唯于有情趣建立。』眾同分中說，眾同分又分為三種，也就是種類同分，比如婆羅門等種類；自性同分，指的是各種法的自體性，比如利根、中根等；工巧業處養命同分，就是用工巧技藝來維持生命。這些只在有情眾生上建立，不在非有情眾生上建立。為什麼呢？因為趣向不同。這些只在有情眾生的趣向中建立。
『生等四相。如五十二卷文。廣有五種等。』生等四相，如第五十二卷的文，廣義上有五種等等。
『住中立制住者。即制律儀。經多時住。名立制住等。』住在四相中建立制住，就是制定戒律，經過很長時間的住留，叫做立制住等等。
『論解名身等中。云此復三種謂假設名身等。可知。隨文有立名等。亦依香味等上立故。非心非色。以名等是非色非心故者。若爾香等可不是者也。即名』在論中解釋名身等，說名身等又分為三種，也就是假設名身等等，可以理解。根據文義，有建立名稱等等，也是依據香味等來建立的，既非心也非色。因為名稱等既不是色法也不是心法。如果是這樣，那麼香味等可能也不是名稱了，也就是名稱。
【English Translation】 English version: 『者。謂定體時思。能感別報。』 This means that thinking at a specific time can bring about individual retribution (Vipāka).
『論云依業所引異熟住時決定分位建立命根此復三種等。乃至歲劫數等所安立故者。』 The treatise says that based on the karmic forces that lead to the maturation of results (Vipāka), the life-faculty (Jīvitendriya) is established in the duration and determined stages of its existence, and this life-faculty is further divided into three types, etc., and is established by years, kalpas (aeons), etc.
『此中初文云。異熟住時決定等言。顯命根似唯總報。下言三種中復有定不定故。愛不愛故。即知亦通前別報。又如顯揚文云。異熟住時決定等。即亦兼總別報。此如對法抄。乃不唯于第八識上而建立故。若不爾如俊師云。如法爾種。雖云無始法爾。六處殊勝。意唯取第六處。此亦如是。雖云六處。在第六處。即唯總報。于第八上假立。如彼抄詳敘。眾同等亦同。此命根中。云定不定故者。謂有中夭。無中夭。定壽不定壽也。愛不愛。善趣惡趣果也。』 Here, the initial statement that the duration of the maturation of results is determined, etc., indicates that the life-faculty seems to be only the general retribution (general Vipāka). The statement below that among the three types, there are fixed and unfixed, desirable and undesirable, indicates that it also applies to the previous individual retribution (specific Vipāka). Furthermore, as the Asaṅga's Yogācārabhūmi-śāstra states, the duration of the maturation of results is determined, etc., which also encompasses both general and individual retribution. This is as stated in the Abhidharmasamuccaya-vyākhyā, that it is not established solely on the eighth consciousness (Ālayavijñāna). If it were not so, as Master Jun said, like the dharmaniyatā seed, although it is said to be dharmaniyatā from the beginning, the six sense bases are superior, the intention is only to take the sixth base (mind consciousness). It is also like this here, although it is said to be the six sense bases, it is only in the sixth base, which is the general retribution, and it is hypothetically established on the eighth consciousness. These are described in detail in that commentary. The same principle applies to the commonality of beings (Nikāyasabhāga), etc. In this life-faculty, the statement of fixed and unfixed refers to those who die prematurely and those who do not, and to fixed and unfixed lifespans. Desirable and undesirable refer to the results of good and bad destinies.
『歲劫數等所安立故者。』 This refers to distinguishing by the length of lifespan, or one kalpa, etc.
『眾同分中。云此復三種所謂種類同分。即如婆羅門等種類也 自性同分。謂種諸法自體性。如利中根等 工巧業處養命同分。即以工巧業。為養命也。唯有情數上建立。非非有情。何以故。趣非趣異故。此唯于有情趣建立。』 In the commonality of beings, it is said that it is further divided into three types, namely, the commonality of species (Jātisabhāga), such as the species of Brahmins, etc.; the commonality of self-nature (Svabhāvasabhāga), which refers to the self-nature of various dharmas, such as sharp and medium faculties; and the commonality of livelihood through skillful activities (Śilpakarmasthāna-āyuḥsabhāga), which is to sustain life through skillful activities. These are established only on sentient beings (Saṃjñin), not on non-sentient beings (Asaṃjñin). Why? Because their tendencies are different. These are established only in the tendencies of sentient beings.
『生等四相。如五十二卷文。廣有五種等。』 The four characteristics of arising, etc. (Jāti, Sthiti, Jarā, Anityatā), as in the text of the fifty-second chapter, broadly have five types, etc.
『住中立制住者。即制律儀。經多時住。名立制住等。』 Establishing the 'established duration' (Sthiti) within the characteristic of duration (Sthiti), which is to establish precepts (Śīla), and after a long period of duration, it is called 'established duration,' etc.
『論解名身等中。云此復三種謂假設名身等。可知。隨文有立名等。亦依香味等上立故。非心非色。以名等是非色非心故者。若爾香等可不是者也。即名』 In the treatise's explanation of name-aggregate (Nāmakāya), etc., it is said that it is further divided into three types, namely, the hypothetical name-aggregate, etc., which can be understood. According to the text, there is the establishment of names, etc., which is also based on smell, taste, etc., and is neither mind nor form. Because names, etc., are neither form nor mind. If that is the case, then smell, etc., may not be names either, which is to say, names.
通善性。此未轉今此土所立故下。
例句文中。云謂標句釋句音所攝字所攝者。句有二種。謂總標別釋。句字有二種。謂本音十四音。即𧙃阿等。字謂四十四字。即迦佉伽等。此二皆依彼言說分位句身等。故言亦爾。又音所攝。即闡陀論。有男女等二種音。各有七轉聲。成音文字所攝。即謂言音字。
論云依未生起一切出世聖法分位建立異生性者。如俱舍第四卷末說。及對法抄云云。此有諍。如小乘。唯有覆無記性。修道斷。大乘不可爾。以無別非得生故。舊雜心云。凡夫性一切非得。無處收。以凡夫性局故。俱舍別立非得。即異生性。在非得中。非得即寬。收一切非得盡。小乘得有法前法后法俱得。非得唯有法前法后非得。無法俱非得。以法現在時。必成就名得。即有成就得。無現成就法名法俱非得。縱更非得在現在。必有法俱得。以成就故。若過未即有非得。今大乘唯有法俱得。以于有依建立得故。無有法前後得非得。既唯於過未建立。即非得總無。以不于無法上建立故。若有法前後得。可有非得。以於過未建立故。故大乘無非得。別立異生性。此性即于見所斷煩惱上建立。以不得見道等諸聖法故。若得見道。即於一切聖道上不得建立。若得一分。余是此種類故。見道不名異生性通三界。若離彼地染
【現代漢語翻譯】 現代漢語譯本： 通善性。此指未轉入今此土所建立的緣故。（下文解釋）
例句文中說，『謂標句、釋句、音所攝字所攝者』。句有兩種，即總標和別釋。『句』字有兩種，即本音十四音，如𧙃阿等。『字』指四十四字，即迦佉伽等。這兩種都依據彼（指某種語言或體系）的言說分位、句身等，所以說『亦爾』（也是如此）。另外，『音所攝』，即指闡陀論。有男女等兩種音，各有七轉聲，構成音文字所攝，即指言音字。
論中說，『依未生起一切出世聖法分位建立異生性者』，如《俱舍論》第四卷末尾所說，以及《對法》抄本所說。對此存在爭議。如小乘認為，只有有覆無記性，通過修道斷除。大乘不應如此，因為沒有另外的非得產生。舊《雜心論》說，凡夫性是一切非得，無處可收，因為凡夫性侷限。因此，《俱舍論》另外建立非得，即異生性，存在於非得之中。非得範圍寬泛，包含一切非得。小乘認為，得有法前得、法后得、法俱得。非得只有法前非得、法后非得，沒有法俱非得。因為法在現在時，必定成就，名為得，即有成就得。沒有現在成就的法，名為法俱非得。即使有非得在現在，必定有法俱得，因為已經成就。如果是在過去或未來，即有非得。現在大乘只有法俱得，因為在有依上建立得，沒有法前後得非得。既然只在過去和未來建立，那麼非得總體上沒有，因為不在無法上建立。如果有法前後得，可能有非得，因為在過去和未來建立。所以大乘沒有非得，另外建立異生性。此異生性就在見所斷煩惱上建立，因為不得見道等諸聖法。如果得到見道，即在一切聖道上不得建立。如果得到一部分，其餘也是此類，見道不名為異生性，通三界。如果離開彼地的染污。
【English Translation】 English version: 『Tong Shan Xing』 (Universal Good Nature). This refers to the reason it is established in this land before transformation. (Explanation follows below)
In the example sentence, it says, 『What is meant by the marked sentence, the explanatory sentence, what is encompassed by sound, and what is encompassed by words.』 There are two types of sentences: general marking and specific explanation. There are two types of 『sentence』 characters: the fourteen original sounds, such as 𧙃 A, etc. 『Words』 refer to the forty-four letters, such as Jia, Qia, Ga, etc. Both of these are based on the speech divisions, sentence bodies, etc., of that (referring to a certain language or system), so it is said 『also like that』 (also the same). Furthermore, 『what is encompassed by sound』 refers to Chandah-shastra (the science of prosody). There are two types of sounds, male and female, each with seven inflections, forming what is encompassed by sound and words, which refers to speech sounds and letters.
The treatise says, 『Based on the divisions of not arising all supramundane holy dharmas, the nature of being an ordinary being is established,』 as stated at the end of the fourth volume of the Abhidharmakosha, and in the notes of the Abhidharma. There is a dispute about this. As in the Hinayana, there is only the obscured and unspecified nature, which is severed through cultivation. The Mahayana should not be like this, because no separate non-attainment arises. The old Za Xin Lun (Samayuktabhidharmahṛdaya) says that the nature of an ordinary person is all non-attainment, with nowhere to collect it, because the nature of an ordinary person is limited. Therefore, the Abhidharmakosha separately establishes non-attainment, which is the nature of being an ordinary being, existing within non-attainment. Non-attainment is broad, encompassing all non-attainment. The Hinayana believes that attainment includes prior-to-dharma attainment, subsequent-to-dharma attainment, and simultaneous-with-dharma attainment. Non-attainment only includes prior-to-dharma non-attainment and subsequent-to-dharma non-attainment; there is no simultaneous-with-dharma non-attainment. Because when a dharma is present, it is certainly accomplished, called attainment, that is, there is accomplished attainment. There is no dharma that is presently accomplished, called simultaneous-with-dharma non-attainment. Even if there is non-attainment in the present, there must be simultaneous-with-dharma attainment, because it is already accomplished. If it is in the past or future, then there is non-attainment. Now the Mahayana only has simultaneous-with-dharma attainment, because attainment is established on the basis of existence, there is no prior-to-dharma or subsequent-to-dharma attainment or non-attainment. Since it is only established in the past and future, then non-attainment is generally non-existent, because it is not established on the basis of non-existence. If there is prior-to-dharma or subsequent-to-dharma attainment, there may be non-attainment, because it is established in the past and future. Therefore, the Mahayana does not have non-attainment, and separately establishes the nature of being an ordinary being. This nature is established on the afflictions severed by seeing, because one does not attain the holy dharmas such as the path of seeing. If one attains the path of seeing, then it cannot be established on all holy paths. If one attains a portion, the rest is also of this kind; the path of seeing is not called the nature of being an ordinary being, pervading the three realms. If one departs from the defilements of that realm.
。亦名離一分。亦可義說依種有法。亦是有覆無記性。不得一切法想。義在三乘見道。若不得修道。名異生性。即見道應名此性。亦可說在世第一法。舍見道時斷此。如前五十二法廣立。彼文大精。
論解定異中。相定異。謂四果中體相等。
相應中。云方便相應。謂加行智。為一切根本事名方便也 稱可道理。謂智與理相應。
論解時中。西方三說。一約唯識道理。如緣過未。有相當心似過未相。此唯心中有過未功能。今正緣時。與彼相似。約唯識理得名。過未其唯現在。二法相道理。謂現在法。當滅名過去。未滅名未來。正生名現在。即現在法上法相立三世。三神通說三世。即諸佛等通力法爾。有若干相現故。謂現在法。既曾功能名過去。當起有功能名未來。即現在法上。亦有爾所時功能義。說三世也。
前說集會和合。謂僧眾等。一義和合。謂同依一所作事。圓滿和合。謂得究竟時。
三種微細。如五十四卷釋。此中粗大義。即於色蘊中。一分色處粗大者。非彼微細。非是色蘊。唯粗大是。
論解有漏義中。有四過失。一不寂靜。下云纏現行所作。即如論文。現行煩惱體是。法師云。由煩惱現行故。惱亂根等。名不寂靜。二內外變異。下文諸煩惱事。隨逐煩惱所作。即諸
【現代漢語翻譯】 現代漢語譯本：也叫做離一分（Liyi fen，遠離單一）。也可以從意義上說，它依賴於種姓的有法（youfa，具有性質的事物）。它也是有覆無記性（youfu wuji xing，被覆蓋的非記性）。不能有一切法的想法。意義在於三乘（San cheng，聲聞乘、緣覺乘、菩薩乘）的見道（jiandao，見道的階段）。如果不能得到修道（xiudao，修道的階段），就叫做異生性（yisheng xing，凡夫的性質）。即見道應該叫做這種性質。也可以說在世第一法（shidi yi fa，世間第一法）。捨棄見道時斷除此性。如同前面五十二法廣泛建立。那篇文章非常精妙。
《論》解釋定異中，相的定異。是指四果（siguo，須陀洹果、斯陀含果、阿那含果、阿羅漢果）中，本體相等。
相應中，說方便相應。是指加行智（jiaxing zhi，加行位的智慧）。作為一切根本的事叫做方便（fangbian，方便）。稱可道理，是指智慧與道理相應。
《論》解釋時間中，西方有三種說法。第一種是依據唯識（Weishi，唯識宗）的道理。比如緣於過去和未來，有相似的心，類似於過去和未來的相。這只是心中有過去和未來的功能。現在真正緣於時間，與那種情況相似。依據唯識的道理可以這樣命名。過去和未來其實就是現在。第二種是法相（Faxiang，法相宗）的道理。是指現在的法，將要滅亡叫做過去，還沒有滅亡叫做未來，正在產生叫做現在。即在現在的法上，法相建立三世。第三種是神通（shentong，神通力）說三世。即諸佛等通過神通力自然而然地，有若干相顯現的緣故。是指現在的法，已經具有的功能叫做過去，將要產生的功能叫做未來。即在現在的法上，也有那樣的時功能義，來說明三世。
前面說的和合，是指僧眾等。一義和合，是指共同依靠一個所作的事。圓滿和合，是指得到究竟的時候。
三種微細，如同第五十四卷的解釋。這裡粗大的意義，即在色蘊（se yun，五蘊之一，指物質）中，一部分色處（se chu，色處）粗大。不是那些微細的。不是色蘊，只是粗大。
《論》解釋有漏義中，有四個過失。第一是不寂靜。下面說纏現行所作。即如同論文所說。現行煩惱的本體就是。法師說，由於煩惱現行的緣故，惱亂根等，叫做不寂靜。第二是內外變異。下文說諸煩惱事，隨逐煩惱所作，即諸
【English Translation】 English version: It is also called Liyi fen (離一分, separation from oneness). It can also be said in terms of meaning that it relies on the youfa (有法, a thing possessing a property) of a gotra. It is also a youfu wuji xing (有覆無記性, obscured and unspecified nature). One should not have thoughts of all dharmas. The meaning lies in the jiandao (見道, path of seeing) of the Three Vehicles (San cheng, 三乘, Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna). If one cannot attain xiudao (修道, path of cultivation), it is called yisheng xing (異生性, the nature of a common being). That is, jiandao should be called this nature. It can also be said to be shidi yi fa (世第一法, the highest mundane dharma). This nature is severed when abandoning jiandao. It is extensively established like the preceding fifty-two dharmas. That text is very profound.
In the 'Treatise's' explanation of determination and difference, the determination and difference of characteristics refers to the fact that the essence is the same in the four fruits (siguo, 四果, Stream-enterer, Once-returner, Non-returner, Arhat).
In correspondence, it says that correspondence with skillful means refers to the wisdom of application (jiaxing zhi, 加行智, wisdom of the stage of application). That which serves as the root of all things is called skillful means (fangbian, 方便). 'Appropriate to reason' means that wisdom corresponds with reason.
In the 'Treatise's' explanation of time, there are three Western explanations. The first is based on the principle of Weishi (唯識, Consciousness-only). For example, when contemplating the past and future, there are corresponding minds that resemble the past and future. This is simply that the mind has the function of past and future. Now, truly contemplating time is similar to that situation. It can be named in this way according to the principle of Weishi. The past and future are actually the present. The second is the principle of Faxiang (法相, Dharma Characteristics). It refers to the present dharma, which is about to perish, is called the past; that which has not yet perished is called the future; and that which is currently arising is called the present. That is, on the present dharma, the Dharma Characteristics establish the three times. The third is that the supernormal powers (shentong, 神通力) speak of the three times. That is, due to the supernormal power of the Buddhas and others, several characteristics naturally appear. It refers to the present dharma, whose past function is called the past, and whose future function is called the future. That is, on the present dharma, there is also the meaning of that temporal function to explain the three times.
The previously mentioned harmony refers to the Sangha, etc. Harmony in one meaning refers to jointly relying on one thing that is being done. Complete harmony refers to the time when ultimate attainment is achieved.
The three kinds of subtle [things] are as explained in the fifty-fourth fascicle. The meaning of coarse here is that within the rupa-skandha (se yun, 色蘊, aggregate of form), a portion of the sense-sphere (se chu, 色處) is coarse. It is not those subtle things. It is not the rupa-skandha, but only the coarse.
In the 'Treatise's' explanation of the meaning of contaminated, there are four faults. The first is non-tranquility. The following says 'what is done by the afflictions in latency and manifestation.' That is, as the text says, the substance of manifest afflictions is that. The Dharma Master says that because of the manifest afflictions, the roots, etc., are disturbed, which is called non-tranquility. The second is internal and external alteration. The following text says that all the affairs of the afflictions follow what is done by the afflictions, which is all the
煩惱所作事。由起如是貪嗔等故。令內外變異根塵異也。根塵名事三發起惡行。下云煩惱因緣所作。由煩惱為因緣故。發起惡行。惡行是煩惱所作。四攝受因。下文云。引發後有。如文可知。
論解有諍愛味等。如顯揚論廣明。及對法第一抄解。法師云。有諍唯謂嗔。體通一切有漏愛味。唯緣內身耽嗜。唯緣外色起。準此文即在欲界。
論解三世中。云已受用因果名過去未受用因果名未來已受用因未受用果名現在者。未來過去皆約同時因果說。及果已用者等語。現在據等流因果異時者語。是過去果。在現在非也。同時因果。現在無果也。故知據別義故。與第三卷本地分相違等。勘之。
論解遠近中。云處所去來時方隔越義等者。如小乘四道。謂處時性相。如此中廣明。引成三界系中欲界。言三時現行者。謂此間生。未得對治。一即五蘊皆是此通一切五蘊。二或得者。即身在欲界。得色界定入時。意識是色界。余欲界系。唯有多少。三已出者。即入彼定已出。餘下應知。準此為三。然已上諸門。與對法同者。其中多少大不同。勘尋之知。煩不具錄。復有差別。
輕安俱三摩地者。簡散三摩地。此非系。輕安俱眷屬。謂同時心心法彼果法者。即定道俱戒。乃定境界色。如前卷等解者。是此並色界
【現代漢語翻譯】 現代漢語譯本 煩惱所做的事情，是因為生起貪婪、嗔恨等等，導致內外產生變異，根和塵也變得不同。根和塵被稱為『事』，由此三者發起惡行。下文說『煩惱因緣所作』，因為煩惱是因緣，所以發起惡行。惡行是煩惱所做。四種攝受的原因，下文說『引發後有』，如文中所說的那樣可以理解。 關於『有諍』、『愛味』等的解釋，可以參考《顯揚論》的詳細說明，以及《對法》第一抄的解釋。法師說：『有諍』僅僅指嗔恨，其本體貫通一切有漏。『愛味』僅僅緣于內身而產生耽嗜，僅僅緣于外色而生起。按照這段文字，『愛味』存在於欲界。 關於三世的解釋，文中說：『已經受用的因果稱為過去，未受用的因果稱為未來，已受用的因但未受用的果稱為現在』。未來和過去都是就同時的因果來說的，以及『果已用者』等語，現在是就等流因果異時來說的，是過去的果，現在並非如此。同時的因果，現在沒有果。因此可知，根據不同的意義，與第三卷本地分相違背等等，可以勘查。 關於遠近的解釋，文中說：『處所、去來、時方隔越義等』。例如小乘的四道，指的是處、時、性、相。如此中廣為說明，引用了三界系中的欲界，說『三時現行者』，指的是此間生，未得到對治。一是五蘊都是此，貫通一切五蘊。二是或者得到者，指的是身在欲界，得到定入時，意識是，其餘欲界系，僅僅有多少的差別。三是已經出離者，指的是進入彼定后已經出離。其餘下文應該知道。按照這個標準分為三種。然而以上各種門類，與《對法》相同的地方，其中的多少差別很大，勘查尋找可知，煩不一一記錄。還有差別。 『輕安俱三摩地』，是簡別散亂的三摩地，此非系。『輕安俱眷屬』，指的是同時的心心法彼果法，指的是定道俱戒，乃是定境界色，如前卷等解釋，是此並**。
【English Translation】 English version The actions caused by afflictions arise from greed, hatred, and so on, leading to internal and external changes, and differences in the sense bases and sense objects. The sense bases and sense objects are called 'things,' and from these three arise evil actions. The text below says 'caused by the conditions of afflictions,' because afflictions are the conditions, evil actions arise. Evil actions are caused by afflictions. The four causes of acceptance, the text below says 'lead to future existence,' which can be understood as stated in the text. Regarding the explanation of 'dispute,' 'craving,' etc., refer to the detailed explanation in the Yogācārabhūmi-śāstra and the explanation in the first copy of the Abhidharmasamuccaya. The Dharma master says: 'Dispute' only refers to hatred, and its essence pervades all that is with outflows. 'Craving' only arises from attachment to the inner body, and only arises from external forms. According to this text, 'craving' exists in the desire realm. Regarding the explanation of the three times, the text says: 'The cause and effect that has already been experienced is called the past, the cause and effect that has not yet been experienced is called the future, the cause that has already been experienced but the effect that has not yet been experienced is called the present.' The future and the past are both spoken of in terms of simultaneous cause and effect, and the phrase 'the effect that has already been used,' etc., the present is spoken of in terms of the dissimilar time of the outflow cause and effect, which is the past effect, not the present. Simultaneous cause and effect, there is no effect in the present. Therefore, it can be known that, according to different meanings, it contradicts the local division in the third volume, etc., which can be examined. Regarding the explanation of near and far, the text says: 'The meaning of place, coming and going, time, and direction being separated, etc.' For example, the four paths of the Hinayana refer to place, time, nature, and characteristics. This is explained extensively in this way, citing the desire realm in the three realms, saying 'those who are currently active in the three times' refers to those who are born in this world and have not yet obtained the antidote. First, the five aggregates are all this, pervading all five aggregates. Second, those who have obtained it, refers to being in the desire realm, obtaining samadhi (concentration) at the time of entry, consciousness is , the rest of the desire realm system, there are only differences in quantity. Third, those who have already left, refers to having already left after entering that samadhi. The rest should be known below. According to this standard, it is divided into three types. However, the above various categories, the places that are the same as the Abhidharmasamuccaya, the differences in quantity are very large, examination and searching will reveal, troubles are not recorded one by one. There are also differences. 'Lightness and ease together with samadhi' distinguishes scattered samadhi, this is not a system. 'Lightness and ease together with retinue' refers to the simultaneous mind and mental phenomena and their resulting phenomena, referring to the precepts together with the path of concentration, which is the color of the realm of concentration, as explained in the previous volumes, etc., this is this and .
等系。餘者欲界系。若復差別中。謂離過失及過失功等者。此中有三。一離過失。二過失對治。三功德隨順。是善學見斷等。如對法第四。一一勘之。應有差別。
論破無心所唯心實中。此破經部師。唯有心王一法。受想行心。非別有體。今破之曰。且說五蘊不成。無別想受行故。違經失也。設計有一心前後分位。別有受想等。非一剎那中有受想等。今破若有無皆失有生者。由此心相異故。便應同時得有實教。何故初剎那唯名識。第二念名受。三念名想。一心得有想異。故知由俱時心所法故。所以如此。應如緣可緣境。初念等即應名受。心知所緣故。如第二念心無者。有分別位別。虛勞其功。計有別位量。汝言第二念心。應不名受。作用無別故。如初念心。若計如六識非俱時分位別有六。彼不同此。所依等別故。此心心所法。一處俱起故不為例。若言轉變等者。如文可知又心因緣無心因緣無差別等者。前計云。心分位立受想行心者。其心分位別因緣不可得。如起心緣。一可愛境。初念即應起貪。乃至一切時。未離此境已來應爾。何故初念名識。第二名受。第三名想。差別因緣無故。若無心所法。於一剎那心。無差別因緣言。若汝復謂。以識為先亦不應理等者。外救云。何謂計貪與心俱。如緣可愛境時。初念名識
【現代漢語翻譯】 現代漢語譯本： 屬於等流的，是欲界所繫縛的。如果進一步區分，就是指遠離過失、對治過失以及隨順功德等。這裡面有三種：一是遠離過失，二是對治過失，三是隨順功德，也就是善於學習，斷除見惑等等。如同《對法》第四卷所說，一一考察，應該有所區別。
在破斥無心所唯有心識真實存在的觀點中，這裡破斥的是經部師的觀點，他們認為只有心王這一法，包括受、想、行、心，並非有獨立的實體。現在破斥他們說：且說五蘊不能成立，因為沒有獨立的想、受、行，這違背了佛經的教義。假設說有一個心，只是前後分位不同，從而有受、想等，並非一個剎那中同時具有受、想等。現在破斥說，如果說有和無都失去了有生，因為心的相狀不同，就應該同時具有真實的教義。為什麼第一個剎那隻稱為識，第二個念頭稱為受，第三個念頭稱為想？一個心怎麼會有不同的想？因此可知，是因為有同時存在的心所法，所以才會如此。應該像能緣和所緣的境界一樣。第一個念頭等就應該稱為受，因為心知道所緣的境界。如果像第二個念頭一樣，心沒有分別的位次差別，那就是白費力氣。如果認為有不同的位次，那麼你說第二個念頭的心，就不應該稱為受，因為作用沒有差別，就像第一個念頭的心一樣。如果認為像六識一樣，並非同時存在，而是分位不同，從而有六識，那他們和這裡不同，因為所依等不同。這個心和心所法，在一個地方同時生起，所以不能作為例子。如果說轉變等等，就像經文所說的那樣。又說心因緣和無心因緣沒有差別等等，前面認為，心的分位設立了受、想、行、心，那麼心的分位差別因緣是不可得的，就像生起心的因緣一樣。一個可愛的境界，第一個念頭就應該生起貪慾，乃至一切時候，沒有離開這個境界之前都應該如此。為什麼第一個念頭稱為識，第二個稱為受，第三個稱為想？因為沒有差別的因緣。如果沒有心所法，那麼在一個剎那的心中，就沒有差別的因緣。如果你們又說，以識為先也不應該成立等等，外人辯解說：為什麼認為貪慾和心同時存在？就像緣取可愛境界的時候，第一個念頭稱為識。
【English Translation】 English version: Those belonging to the is equivalent flow are bound by the desire realm. If further differentiated, it refers to being free from faults, counteracting faults, and conforming to merits, etc. There are three aspects here: first, being free from faults; second, counteracting faults; and third, conforming to merits, which is being good at learning, cutting off the delusions of views, and so on. As stated in the fourth volume of the Abhidharma, examine them one by one, and there should be distinctions.
In refuting the view that there are no mental factors and that only consciousness is real, this refutes the view of the Sautrāntikas, who believe that there is only one dharma of mind-king, including feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (citta), and that they do not have independent entities. Now, refuting them, it is said: Let's say that the five aggregates cannot be established because there are no independent perception, feeling, and volition, which violates the teachings of the scriptures. Suppose it is said that there is one mind, but only with different phases before and after, so there are feeling, perception, etc., not that feeling, perception, etc., exist simultaneously in one moment. Now, refuting it, if it is said that both existence and non-existence lose the arising of existence, because the characteristics of the mind are different, then there should be real teachings at the same time. Why is the first moment only called consciousness (vijñāna), the second thought called feeling (vedanā), and the third thought called perception (saṃjñā)? How can one mind have different perceptions? Therefore, it can be known that it is because of the simultaneous mental factors that it is so. It should be like the object that can be cognized and the object that is cognized. The first thought, etc., should be called feeling (vedanā), because the mind knows the object that is cognized. If it is like the second thought, the mind has no distinction in position, then it is a waste of effort. If it is thought that there are different positions, then you say that the mind of the second thought should not be called feeling (vedanā), because the function is no different, just like the mind of the first thought. If it is thought that like the six consciousnesses, they do not exist simultaneously, but have different positions, so there are six consciousnesses, then they are different from this, because the support, etc., are different. This mind and mental factors arise simultaneously in one place, so they cannot be taken as an example. If it is said that transformation, etc., is as stated in the text. Also, saying that there is no difference between the causes of mind and the causes of no-mind, etc., the previous view was that the phases of the mind establish feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (citta), then the causal conditions for the differences in the phases of the mind are unattainable, just like the causes for the arising of the mind. A lovely object, the first thought should give rise to greed, and so on, at all times, it should be so before leaving this object. Why is the first thought called consciousness (vijñāna), the second called feeling (vedanā), and the third called perception (saṃjñā)? Because there is no causal condition for the difference. If there are no mental factors, then in a moment of mind, there is no causal condition for the difference. If you say again that it should not be established to take consciousness (vijñāna) as the first, etc., the outsider argues: Why is it thought that greed exists simultaneously with the mind? Just like when taking a lovely object, the first thought is called consciousness (vijñāna).
。第二名貪。后貪染初念心何妨。今破云。差別因緣不可得故。緣一可愛故 燈明喻者。燈明及炷。喻同時心心所法貪等染心也。
釋六界經云。唯欲顯說色動心所最勝所依者。六界中四大色所依空。是動往來。所依識是心所。所依唯識所依。若言六界。無心所。心所無別體六界。不說于造色。色于無體。乳酪生蘇三譬喻者。法師云。經云經中說此三譬喻。離此三外是無喻也。六界外豈無餘心所也。備師云。此喻喻羯剌藍等。初三位太師云。乳喻欲界四大為我。酪喻色界有色應生。生蘇喻無色界空想生。轉增勝故。所以三喻。然豈三外色界等。無心等耶。
假實門中或十七或十二者。十七者。除意界。下文云六為一故為六識。無間滅為一意。十二者。下文云。一為六故。謂意界。開六識總為意界。謂初通小乘等世俗道理。若大乘自有七八。以為意界體。並實有。若爾觸界既假。何故不論。今取能所。不說又除觸界。此是假有。下文云。一為六等者。釋十二所以。
眼界四句中。如對法第二卷二兩諍釋。種與現行皆名界故。所以會釋。此文勝軍師以為證。種生現不同時文。今以現行眼為界。勝故無過。二應外塵中。作得眼不得色等四句。謂眼不變為色時。是得眼不得色。無眼者唯有第八相色故。得色
【現代漢語翻譯】 現代漢語譯本：第二種是貪婪。如果貪染最初的念頭，又有什麼妨礙呢？現在破斥說，因為差別的因緣是不可得的。因為緣於一個可愛的事物。燈明的比喻是，燈明和燈炷，比喻同時存在的心和心所法，也就是貪等染污的心。 解釋六界經說，只是爲了顯說色、動、心所最殊勝的所依。六界中，四大是色的所依，空是動往來的所依，識是心所的所依，唯識是所依的所依。如果說六界沒有心所，心所沒有別的自體，六界不說于造作。造作于無體。乳酪、生蘇三種譬喻是，法師說，經中說這三種譬喻，離開這三種外就沒有譬喻了。六界外難道沒有其餘的心所嗎？備師說，這個譬喻比喻羯剌藍（Kalala，受精卵）等最初三個階段。太師說，乳比喻欲界的四大為我，酪比喻有色應生，生蘇比喻無空想生。轉增勝的緣故，所以用三種譬喻。然而難道這三種外，**等就沒有心等了嗎？ 假實門中，或者十七或者十二。十七是指，除去意界（Manovijnana-dhatu，意識界）。下文說六為一，所以有六識（Sad-vijnana，六種識）。無間滅為一意。十二是指，下文說，一為六，是指意界，展開六識總歸為意界。這是指初通小乘（Hinayana）等世俗道理。如果大乘（Mahayana）自有七八識，作為意界的本體，並且是實有的。如果這樣，觸界（Sparsa-dhatu，觸覺界）既然是假有，為什麼不論述？現在取能所，不說又除去觸界。這是假有。下文說，一為六等，是解釋十二的原因。 眼界（Caksur-dhatu，視覺界）四句中，如《對法》（Abhidharma）第二卷二兩處諍論解釋。種子（Bija，潛在狀態）與現行（Vartamana，顯現狀態）都名為界，所以會通解釋。此文勝軍師（Jitasena）以為證據。種子生現行不同時的文。現在以現行眼為界，殊勝的緣故沒有過失。二應外塵中，作出得眼不得色等四句。是指眼不變為色時，是得眼不得色。無眼者唯有第八相色故，得色。
【English Translation】 English version: The second is greed. If one is tainted by greed in the initial thought, what harm is there? Now, it is refuted by saying that the causes and conditions of difference are unattainable. Because it is conditioned by a lovable object. The analogy of the lamp and light is that the lamp and wick are metaphors for the simultaneous mind and mental factors, which are the defiled minds such as greed. The explanation of the Six Dhatu Sutra says that it is only to clearly explain the most supreme support of form, movement, and mental factors. Among the six elements, the four great elements are the support of form, space is the support of movement and coming and going, consciousness is the support of mental factors, and only consciousness is the support of the support. If it is said that the six elements do not have mental factors, and mental factors do not have a separate entity, the six elements do not speak of creation. Creation is in the non-entity. The three metaphors of milk, cheese, and ghee are that the Dharma master said that the sutra says these three metaphors, and there are no metaphors outside of these three. Are there no other mental factors outside the six elements? Bhavesa said that this metaphor is a metaphor for Kalala (受精卵, fertilized egg) and the first three stages. The great master said that milk is a metaphor for the four great elements of the desire realm as self, cheese is a metaphor for the form realm where form should be born, and ghee is a metaphor for the formless realm where empty thought is born. Because of the increasing superiority, there are three metaphors. However, are there no minds, etc., outside of these three, **? In the gate of false and real, there are either seventeen or twelve. Seventeen refers to the exclusion of the Manovijnana-dhatu (意界, mind element). The following text says that six are one, so there are six Sad-vijnana (六識, six consciousnesses). Intermittent cessation is one mind. Twelve refers to the following text, one is six, which refers to the mind element, expanding the six consciousnesses to be collectively the mind element. This refers to the worldly principles of the initial common Hinayana (小乘, Lesser Vehicle), etc. If the Mahayana (大乘, Great Vehicle) has its own seven or eight consciousnesses as the substance of the mind element, and it is real. If so, since the Sparsa-dhatu (觸界, touch element) is false, why not discuss it? Now take the able and the object, and do not speak of removing the touch element. This is false existence. The following text says that one is six, etc., which explains the reason for twelve. In the four sentences of the Caksur-dhatu (眼界, eye element), such as the two disputes and explanations in the second volume of the Abhidharma (對法, Abhidharma). The Bija (種子, seed, potential state) and the Vartamana (現行, present activity, manifestation) are both called elements, so they are explained in a comprehensive way. This text is taken as evidence by Jitasena (勝軍師, Jitasena). The text of the seed producing the present activity at different times. Now, taking the present eye as the element, there is no fault because it is superior. In the second response to external dust, make four sentences such as obtaining the eye but not obtaining the form. It means that when the eye does not change into form, it is obtaining the eye but not obtaining the form. Those without eyes only have the eighth aspect of form, so they obtain form.
不得眼。二俱成熟。二不成等。
同分彼同分。正取五根。義取六識亦得。然大乘中。第七識與意識亦應分別。如五根其法界中。心所約一一自實塵。如何名同分。今取共依一根。取一本識塵。為同分等言。
今能取中。如對法抄第四意。唯不合。能取此中。通合不合者。此中以五根為門故。通合不合。彼以自塵為門。故唯不合。無相違也。法界應言一分。合能取此法界一分。故略不論。大乘七八非合不合取。
問幾唯欲色界系。答十一者。即五根三識三塵也。以香味及識唯欲界執受。非受門中。若大乘真理。唯第八名能執受。若隨順理門通六識。今看下文勢云。以離於彼余能執受不可得故。即隨順理門。其聲界不離根。常有名為執受。聲處有不恒故。所以不論。今取其界。有云第八不緣聲等者。如余處對法抄等。
分別本性界熏習界中。勝軍護月護法。分別三義。
問眼耳識耳中眾緣生故剎那滅故無作用故者。初非自然生故。見非次常故。得見無作用法非法。吠世師等作用故。不能實見。
論云或有識流非眼等根者缺不缺俱可得者。謂根種被損。不能生現行。識種不被損。其識種一切時流。而根或缺不缺。故知若有根種。必生現有識種生識。自有識種根種。根種未必生根。又
【現代漢語翻譯】 現代漢語譯本 不能得到眼睛（cakṣus）。二者都成熟。二者不能等同。
同分（sabhāga）與彼同分（tad-sabhāga）。正確地取五根（pañcendriyāṇi）。從意義上來說，取六識（ṣaṭ vijñānāni）也可以。然而在大乘（Mahāyāna）中，第七識（manas）與意識（vijñāna）也應該分別。如同五根在其法界（dharmadhātu）中，心所（caitta）依一一各自的實塵（svālambanarūpa），如何稱作同分？現在取共同依止一根，取一本識塵（vijñānālambanarūpa），作為同分等所說的。
現在在能取（grāhaka）中，如同《對法》（Abhidharma）抄本第四種意思，唯有不合（asampra যুক্তa）。能取在此處，貫通合與不合。此處以五根為門徑，所以貫通合與不合。彼處以自塵為門徑，所以唯有不合。沒有相違背的地方。法界應該說是一分。合於能取此法界一分，所以省略不論。大乘的第七識和第八識（ālayavijñāna）不是合與不合所能取的。
問：有幾種唯屬於欲界（kāmadhātu）？答：有十一種。即五根、三種識、三種塵。因為香味以及識唯有欲界執受（upādāna），不在受門中。如果按照大乘真理，唯有第八識名為能執受。如果隨順於理的門徑，則貫通六識。現在看下文的態勢說：『因為離開了那些其餘的能執受，是不可得的。』即是隨順於理的門徑。其聲界（śabda-dhātu）不離根，常常有名為執受。聲處有不恒常的緣故，所以不論。現在取其界。有人說第八識不緣聲等，如同其他地方的《對法》抄本等。
在分別本性界（prakṛti-dhātu）、熏習界（vāsanā-dhātu）中，勝軍（Jetāri），護月（Śūramati），護法（Dharmapāla）分別了三種意義。
問：眼識（cakṣurvijñāna）、耳識（śrotravijñāna）在耳中因眾緣而生，因為剎那滅，因為沒有作用的緣故？答：首先不是自然而生，見不是依次恒常的緣故。得到見無作用法非法。吠世師（Vaiśeṣika）等的作用的緣故，不能真實地見。
論中說：『或者有識流（vijñāna-srota）不是眼等根。』缺與不缺都可以得到。意思是說根的種子被損壞，不能生出現行（prādurbhāva）。識的種子沒有被損壞，其識的種子一切時都在流。而根或者缺或者不缺。所以知道如果有根的種子，必定生出現有的識的種子生識。自有識的種子和根的種子，根的種子未必生根。又
【English Translation】 English version One cannot obtain the eye (cakṣus). Both are mature. The two are not equal.
The commonality (sabhāga) and the other commonality (tad-sabhāga). Correctly taking the five faculties (pañcendriyāṇi). In terms of meaning, taking the six consciousnesses (ṣaṭ vijñānāni) is also acceptable. However, in Mahāyāna, the seventh consciousness (manas) and consciousness (vijñāna) should also be distinguished. Just as the five faculties are in their dharmadhātu, how are the mental factors (caitta) called commonality when they rely on each individual's own real object (svālambanarūpa)? Now, taking the common reliance on one faculty, taking one consciousness object (vijñānālambanarūpa), as what is said as commonality, etc.
Now, in the taker (grāhaka), as in the fourth meaning of the Abhidharma notes, only non-association (asampra যুক্তa). The taker here encompasses association and non-association. Here, it uses the five faculties as the gateway, so it encompasses association and non-association. There, it uses the self-object as the gateway, so it is only non-association. There is no contradiction. The dharmadhātu should be said to be a part. It is associated with the taker of this part of the dharmadhātu, so it is omitted. The seventh and eighth consciousnesses (ālayavijñāna) of Mahāyāna are not taken by association or non-association.
Question: How many are solely in the desire realm (kāmadhātu)? Answer: There are eleven. Namely, the five faculties, three consciousnesses, and three objects. Because smell, taste, and consciousness are only grasped (upādāna) in the desire realm, not in the realm of sensation. If according to Mahāyāna truth, only the eighth consciousness is called the taker. If following the path of reason, it encompasses the six consciousnesses. Now, looking at the tone of the following text, it says: 'Because apart from those other takers, it is unattainable.' That is, following the path of reason. Its sound realm (śabda-dhātu) is inseparable from the faculty, and is often named as grasped. The sound location is impermanent, so it is not discussed. Now, taking its realm. Some say that the eighth consciousness does not cognize sound, etc., as in other places in the Abhidharma notes, etc.
In distinguishing the nature realm (prakṛti-dhātu) and the perfumed realm (vāsanā-dhātu), Jetāri, Śūramati, and Dharmapāla distinguish three meanings.
Question: The eye-consciousness (cakṣurvijñāna) and ear-consciousness (śrotravijñāna) arise in the ear due to various conditions, because they are momentary, and because they have no function? Answer: First, they are not naturally born, and seeing is not sequential and constant. Obtaining seeing of non-functional dharma and non-dharma. Because of the function of the Vaiśeṣika, etc., one cannot truly see.
The treatise says: 'Or there is a stream of consciousness (vijñāna-srota) that is not the eye, etc., faculties.' Both deficient and non-deficient can be obtained. It means that the seed of the faculty is damaged and cannot produce manifestation (prādurbhāva). The seed of consciousness is not damaged, and its seed of consciousness is flowing at all times. And the faculty is either deficient or non-deficient. Therefore, it is known that if there is a seed of the faculty, it will definitely produce the existing seed of consciousness that produces consciousness. If there is a seed of consciousness and a seed of the faculty, the seed of the faculty may not produce the faculty. Also
云流者流類。如識俱三種成就。根若缺者。有種子成就其識流類。根缺不缺俱可得。故知有根識生。不由識有根有。又流者相續義。謂識有餘。無根從相續流。有根起無根俱流。其根有缺不缺。故知根勝唯等見。即見非別有義也。
次第中。三種次第云。所依境界。及俱能依故三次第六種差別中。喜樂者。情所喜樂。立此次第。又情多喜樂。眼見諸色等故此次第安繕那者。藥名。其藥是石作青黑色。此未堪染眼。染眼合青黑。不令眼白。
色界有鼻舌界。云又色界中於此二種未離欲者。謂外愛斷故無香味。香味無故。二識亦無。若有識必緣境生。此二緣外愛生。內愛未斷故二界有。
言答由尋伺諸識種隨逐無尋伺定故出定已后現前者。此中有意識俱尋伺。心為能引引生五識。非如小乘五識。自有尋伺方生。由彼以對治道。或厭離已除尋伺欲。故名性離欲。故名無尋伺。有種尚行故。亦無有失。此中應難云。尋伺初禪系。二禪離欲。由生苦根離脫二禪。二禪之中。由起苦苦種逼迫不善果。二禪無苦根。尋伺發三識。所以上地有尋伺。
眼識依根一二中。云爲依二分者。根也 當言一二者。諸法識也。準此下文。識非色故不可言。由方所故成二者。說體也。依根二義。識隨根亦二。如識方等。體
非方也。
問答眼與識是因果如何俱有中。云何何故眼與識非正生因。唯建立因。勝軍論師此文證知。種子現行時別時生。如非正生因故。根非同時生識。是建立因。得同時生。故知正生因異時生。今解云。此文據正生非正生。正生者。是種生芽之因明同時。不言正生即異時。此中言建立因是增上緣。非正生因緣。增上緣因果。何妨同時生。故下文。雖有自種。無此依故。識不應生。其正生因。即不定種生種異時故。前本地第五。若同類異念生。非即此剎那生現異類。故同時生。彼勝軍釋此七義種子文。及俱有子文。如四相中辨。此中經部正生因果時生。俱舍論廣敘彼難如三救。
界事善巧例蘊善巧頌等等者。此謂蘊善巧中末後頌。攝上文者。處如界者亦爾。
眼非處四句中。初句云。謂若眼已得不捨。然是無間斷滅之法。謂阿羅漢最後眼。無間即斷滅。不能生識故。以處是生長門義。此不能生長故。
觸與處相對句中。云然非無間斷滅法者。簡阿羅漢最後眼等。彼第四句。非觸處復非處故。此與色界系同。此中無第二。有觸處非處。
八勝處等。十二處中意法處攝。唯除無想處。彼十處攝除香味。此大乘如對法攝品說。八有意處故。
主宰者我也。無自作用者。謂自在天。或
【現代漢語翻譯】 現代漢語譯本： 並非如此。
問：眼（cakṣus，視覺器官）與識（vijñāna，意識）在因果關係中如何同時存在？ 答：為什麼說眼與識不是直接生起的原因，而只是建立的原因呢？勝軍論師的論述表明，種子（bīja，潛在的可能性）的顯現需要時間，就像非直接生起的原因一樣。因此，根（indriya，感官）不是同時產生識的，而是建立的原因，所以可以同時產生。由此可知，直接生起的原因是不同時產生的。我的理解是，這段文字是根據直接生起和非直接生起來說的。直接生起，是指種子生芽的原因，表明是同時的。但並沒有說直接生起就是不同時的。這裡所說的建立因，是指增上緣（adhipati-pratyaya，增強的條件），而不是直接生起的原因。增上緣的因果關係，不妨礙同時產生。所以下文說，即使有自身的種子，如果沒有這個依靠，識也不會產生。而直接生起的原因，就是不確定的種子產生不同的種子，因為時間不同。之前的本地第五中說，如果同類不同的念頭產生，不是在這個剎那產生不同的類別，所以是同時產生的。勝軍解釋了這七種意義的種子，以及俱有子，就像四相中辨別的那樣。這裡經部認為直接生起的原因和結果是同時產生的。《俱舍論》廣泛敘述了其中的困難，就像三種救濟方法一樣。
『界事善巧例蘊善巧頌等等』，指的是蘊善巧中最後的偈頌，概括了上文的內容，處（āyatana，感官領域）就像界（dhātu，元素）一樣。
在眼非處四句中，第一句說：『如果眼已經獲得而不捨棄，但卻是無間斷滅的法』，指的是阿羅漢（arhat，已證悟者）的最後一眼，無間即斷滅，不能產生識，因為處是生長之門的意思，而這不能生長。
在觸（sparśa，接觸）與處相對的句子中，說『但不是無間斷滅的法』，是爲了區分阿羅漢的最後一眼等。第四句是『非觸處，又非處』，這與**系相同。這裡沒有第二句，有觸處非處。
八勝處等，包含在十二處中的意（manas，心）和法（dharma，事物）處中，唯獨沒有無想處（asañjñā-samāpatti，無想禪定）。那十處包含除了香味之外的其他。這在大乘《對法攝品》中有所說明，因為有八個有意處。
主宰者就是我（ātman，靈魂）。無自作用者，指的是自在天（Īśvara，自在天）。
【English Translation】 English version: It is not so.
Question: How do eye (cakṣus, visual organ) and consciousness (vijñāna, awareness) coexist in causality? Answer: Why is it said that eye and consciousness are not the direct cause of arising, but only the cause of establishment? The arguments of Master Śūrasena show that the manifestation of a seed (bīja, potentiality) takes time, just like a non-direct cause of arising. Therefore, the root (indriya, sense faculty) does not produce consciousness simultaneously, but is the cause of establishment, so it can arise simultaneously. From this, it is known that the direct cause of arising does not arise simultaneously. My understanding is that this passage is based on direct and non-direct arising. Direct arising refers to the cause of a seed sprouting, indicating simultaneity. But it does not say that direct arising is not simultaneous. The cause of establishment mentioned here refers to the enhancing condition (adhipati-pratyaya, dominant condition), not the cause of direct arising. The cause and effect of the enhancing condition do not prevent simultaneous arising. Therefore, the following text says that even if there is its own seed, consciousness will not arise without this reliance. And the direct cause of arising is the uncertain seed producing different seeds, because the time is different. In the previous Local Fifth, it says that if different thoughts of the same kind arise, they do not produce different categories in this moment, so they arise simultaneously. Śūrasena explained the seeds of these seven meanings, as well as the co-existent seeds, just like the distinctions in the Four Characteristics. Here, the Sautrāntikas believe that the cause and effect of direct arising arise simultaneously. The Abhidharmakośa extensively narrates the difficulties in it, just like the three salvations.
'The verse of skillful elements is an example of the skillful aggregates, etc.' refers to the last verse in the skillful aggregates, which summarizes the above content. The sense fields (āyatana, sensory realms) are like the elements (dhātu, elements).
In the four sentences of 'eye is not a sense field', the first sentence says: 'If the eye has been obtained and not abandoned, but it is a dharma of uninterrupted cessation', it refers to the last eye of an Arhat (arhat, enlightened being), which ceases without interruption and cannot produce consciousness, because the sense field means the gate of growth, and this cannot grow.
In the sentence contrasting contact (sparśa, contact) and sense field, it says 'but it is not a dharma of uninterrupted cessation', in order to distinguish the last eye of an Arhat, etc. The fourth sentence is 'not a contact sense field, nor a sense field', which is the same as the ** system. There is no second sentence here, there is a contact sense field that is not a sense field.
The eight abodes of mastery, etc., are included in the mind (manas, mind) and dharma (dharma, phenomena) sense fields among the twelve sense fields, except for the non-perception realm (asañjñā-samāpatti, realm of non-perception). Those ten sense fields include everything except smell and taste. This is explained in the Compendium on Abhidharma of the Mahayana, because there are eight intentional abodes.
The ruler is the self (ātman, soul). The one without self-function refers to Īśvara (Īśvara, sovereign god).
此法從緣生。無自作用。余可解。唯法所顯能潤等可知。
引因依處生因依處。皆過去生老死得。分位說故。名觸生等。其引因體勘文。及生因。同第十卷本地。對法等文。
破無明無中。云初明無言無明。即無法為無明。過二善等三性。異有體法。無無漏慧明名無明。即一切心皆染污過 又于離明心相續中應一切時明不得起者。謂善等三性。皆是無明者。即未得無漏明。慧心相續中。以三性俱無明故。無與無漏明為加行。應一切時不得起。若乘善心相續。有緣善中無無明者。無漏明有加行。即明得起故。不可言善等三性皆是無明。
論云又若貪等煩惱力故令相應智成愚癡性者。謂此外執云。愚癡即見。由與見相應力。令智成愚癡性。若爾即由貪令癡。非由癡為增上為首。令有貪等一切煩惱。又應如與余嗔等俱之慧。由相應嗔等。令成愚癡。非本性癡可成癡性。又如諸心所等。皆應如是令成癡性。由貪等力染故。如汝言見。亦應愚癡本性。如五遍行等體非癡。由貪等力故令成愚癡。
論云當知此中入出息風名為身行。執身行由風故得相續。如絞死者。出入息風不轉通。所以名死。又有風為首。令身業等轉。此中二義。又解此俱一解約云。入出息風名身者。極舉風為導首下。釋所以。要由有風
【現代漢語翻譯】 現代漢語譯本：此法由因緣而生（此法從緣生）。沒有自身的作用（無自作用）。其餘部分可以理解（余可解）。只有法所顯現的滋潤等作用可以知曉（唯法所顯能潤等可知）。
所引用的因和所依賴的處所，都是過去所生的老死所得（引因依處生因依處。皆過去生老死得）。因為是按階段來說明（分位說故），所以稱為觸生等（名觸生等）。所引用的因的本體，可以參考原文，以及生因，與第十卷本地，對法等文相同（其引因體勘文。及生因。同第十卷本地。對法等文）。
破斥無明並非不存在（破無明無中）。文中說最初的明與無明（云初明無言無明），即沒有法作為無明（即無法為無明），超過了二善等三性（過二善等三性），不同於有實體的法（異有體法）。沒有無漏智慧的光明稱為無明（無無漏慧明名無明），即一切心都受到染污（即一切心皆染污過）。又在遠離光明的心的相續中，應該任何時候光明都無法生起（又于離明心相續中應一切時明不得起者），意思是說善等三性（謂善等三性），都是無明（皆是無明者），即未獲得無漏光明（即未得無漏明），在智慧心的相續中（慧心相續中），因為三性都屬於無明（以三性俱無明故），所以無法與無漏光明作為增上緣（無與無漏明為加行），應該任何時候都無法生起（應一切時不得起）。如果憑藉善心的相續（若乘善心相續），在有緣的善心中沒有無明（有緣善中無無明者），無漏光明就有增上緣（無漏明有加行），即光明可以生起（即明得起故），所以不能說善等三性都是無明（不可言善等三性皆是無明）。
論中說，如果貪等煩惱的力量使得相應的智慧變成愚癡的性質（論云又若貪等煩惱力故令相應智成愚癡性者），意思是說，此外道執著認為（謂此外執云），愚癡就是見（愚癡即見），由於與見相應的力量（由與見相應力），使得智慧變成愚癡的性質（令智成愚癡性）。如果這樣，就是因為貪而產生愚癡（若爾即由貪令癡），而不是因為愚癡作為增上緣或首要原因（非由癡為增上為首），使得產生貪等一切煩惱（令有貪等一切煩惱）。又應該像與其餘嗔等一起的智慧一樣（又應如與余嗔等俱之慧），由於與嗔等相應（由相應嗔等），使得變成愚癡（令成愚癡），而不是本性就是愚癡可以變成愚癡的性質（非本性癡可成癡性）。又如各種心所等（又如諸心所等），都應該像這樣使得變成愚癡的性質（皆應如是令成癡性），由於貪等的力量染污的緣故（由貪等力染故）。如你所說的見（如汝言見），也應該是愚癡的本性（亦應愚癡本性），如五遍行等本體不是愚癡（如五遍行等體非癡），由於貪等的力量才使得變成愚癡（由貪等力故令成愚癡）。
論中說，應當知道這裡所說的入出息風稱為身行（論云當知此中入出息風名為身行）。執著認為身行的相續是因為風的緣故（執身行由風故得相續），就像被絞死的人（如絞死者），出入息風不流通（出入息風不轉通），所以稱為死亡（所以名死）。又有風作為首要（又有風為首），使得身業等運轉（令身業等轉）。這裡有兩種含義（此中二義）。又有一種解釋是這樣說的（又解此俱一解約云），入出息風稱為身（入出息風名身者），極力強調風是引導的首要因素（極舉風為導首下），解釋原因（釋所以），一定要有風（要由有風）。
【English Translation】 English version: This dharma arises from conditions (此法從緣生). It has no self-action (無自作用). The rest can be understood (余可解). Only the nourishing and other functions manifested by the dharma can be known (唯法所顯能潤等可知).
The causes and places relied upon are all obtained from past births, aging, and death (引因依處生因依處. 皆過去生老死得). Because they are explained in terms of stages (分位說故), they are called 'touch-born' and so on (名觸生等). The substance of the cited cause can be examined in the text, and the arising cause is the same as in the tenth volume of the Local Basis, the Abhidharma texts, and so on (其引因體勘文. 及生因. 同第十卷本地. 對法等文).
Refuting that ignorance is non-existent (破無明無中). The text says that the initial clarity and ignorance (云初明無言無明), that is, there is no dharma as ignorance (即無法為無明), exceeding the three natures of the two good qualities, etc. (過二善等三性), different from substantial dharmas (異有體法). The absence of undefiled wisdom and clarity is called ignorance (無無漏慧明名無明), that is, all minds are defiled (即一切心皆染污過). Furthermore, in the mind-continuum that is apart from clarity, clarity should not arise at any time (又于離明心相續中應一切時明不得起者), meaning that the three natures of goodness, etc. (謂善等三性), are all ignorance (皆是無明者), that is, not having obtained undefiled clarity (即未得無漏明), in the wisdom-mind continuum (慧心相續中), because the three natures are all ignorance (以三性俱無明故), there is no way to use them as a condition for undefiled clarity (無與無漏明為加行), and it should not arise at any time (應一切時不得起). If relying on the good mind-continuum (若乘善心相續), in the good mind with conditions there is no ignorance (有緣善中無無明者), undefiled clarity has a condition (無漏明有加行), that is, clarity can arise (即明得起故), so it cannot be said that the three natures of goodness, etc., are all ignorance (不可言善等三性皆是無明).
The treatise says, 'Furthermore, if the power of afflictions such as greed causes the corresponding wisdom to become of a foolish nature' (論云又若貪等煩惱力故令相應智成愚癡性者), meaning that externalists hold that (謂此外執云), 'foolishness is seeing' (愚癡即見), because of the power of corresponding with seeing (由與見相應力), causing wisdom to become of a foolish nature (令智成愚癡性). If that is the case, then foolishness arises from greed (若爾即由貪令癡), and not because foolishness is the dominant or primary cause (非由癡為增上為首), causing all afflictions such as greed to arise (令有貪等一切煩惱). Furthermore, it should be like the wisdom that is together with anger, etc. (又應如與余嗔等俱之慧), because of corresponding with anger, etc. (由相應嗔等), causing it to become foolish (令成愚癡), and not that the inherent nature of foolishness can become foolish (非本性癡可成癡性). Furthermore, like all mental factors, etc. (又如諸心所等), they should all be caused to become of a foolish nature in this way (皆應如是令成癡性), because of being defiled by the power of greed, etc. (由貪等力染故). Like your saying about seeing (如汝言見), it should also be the inherent nature of foolishness (亦應愚癡本性), like the five omnipresent mental factors, etc., whose substance is not foolishness (如五遍行等體非癡), but are caused to become foolish by the power of greed, etc. (由貪等力故令成愚癡).
The treatise says, 'It should be known that the incoming and outgoing breath here is called body-conduct' (論云當知此中入出息風名為身行). It is held that the continuation of body-conduct is due to the wind (執身行由風故得相續), like a person who is strangled (如絞死者), the incoming and outgoing breath does not circulate (出入息風不轉通), so it is called death (所以名死). Furthermore, there is wind as the primary factor (又有風為首), causing bodily actions, etc., to function (令身業等轉). There are two meanings here (此中二義). Another explanation is that (又解此俱一解約云), the incoming and outgoing breath is called body (入出息風名身者), strongly emphasizing that wind is the leading primary factor (極舉風為導首下), explaining the reason (釋所以), it must be due to wind (要由有風).
身業方轉故。
諸有隨生何界地等當知有支即此所攝等者。備師云。此有支望當生處判。即屬當生處系。此唯有支一支。非十二支緣起支。景師此通。以果攝因者。生此一地。生老現前。能感此十因。隨果亦此一地系。若爾即知無明地獄者。不發上界業。業煩惱事三攝支中。與對法緣起經相違。如對法抄會 愛取名發起者。起之言生。能發生有愛取。亦名發起。非發業煩惱。
于業無知生非處信中。云魯達羅天。此名暴惡天。毗瑟𦬻天。此名惑天。能幻化雁烏等種種形故。二皆是自在天之八變化身。或云毗瑟𦬻天。是婆藪天之化身也。世主天者。梵天也。
論云無知略於五處為能生因者。一能生疑。能生三世疑故。二能生愛。能生內外等三種愛故。三能生非處信。謂修業及異及俱生故三邪信。四能生見。於三寶四諦中。不正通達故。生六十二見邪見等。於五因及果未得。謂得沙門果。三種中生增上慢故。故十七無知也 六觸所所有無知者。謂由道得沙門果時。要達六觸處空名盡。名色方得究竟。今彼外道。不達謂達。謂增上慢。生方便戒取也。
第五十七卷
處非處善巧體。謂后得智。得果因相。順處相違非處智也。
論所知簡釋通一切法。
論云謂依初成辦門彼所不攝
【現代漢語翻譯】 現代漢語譯本： 身業方面發生轉變的緣故。
對於所有隨之產生的界、地等，應當知道『有』支就包含在其中等等。備師說，這個『有』支是針對將要出生的處所來判定的，即屬於將要出生的處所的範疇。這僅僅是『有』支這一個支，而不是十二因緣中的『緣起支』。景師認為這兩種說法都可行。以果來涵蓋因，即出生於此一地，生老病死現前，能夠感得這十種因，隨果也屬於這同一地的範疇。如果這樣說，那麼就可以知道地獄的無明，不會引發上界的業。在業、煩惱、事這三者所涵蓋的支中，與《對法緣起經》相違背，如《對法抄會》所說。『愛』、『取』名為發起者，『起』的意思是產生，能夠發生『有』、『愛』、『取』，也名為發起，而不是指引發業的煩惱。
在對於業的無知和產生非處之信中，提到了魯達羅天（Rudra，意為暴惡天），毗瑟𦬻天（Vishnu，意為惑天，能夠幻化成雁、烏等各種形狀）。這二者都是自在天（Ishvara）的八種變化身。或者說毗瑟𦬻天是婆藪天（Vasu）的化身。世主天，指的是梵天（Brahma）。
論中說，無知略於五處作為能生之因：一，能產生懷疑，能產生對過去、現在、未來三世的懷疑；二，能產生愛，能產生內外等三種愛；三，能產生非處之信，即對於修行之業以及異和俱生這三種邪信；四，能產生見，對於三寶（Triratna）、四諦（Four Noble Truths）不能正確通達，從而產生六十二見等邪見；五，對於五因和果尚未獲得，即獲得沙門果（Śrāmaṇaphala）的三種情況中產生增上慢。所以說有十七種無知。六觸所所有的無知，指的是通過道獲得沙門果時，必須要通達六觸處皆空，名色（Nāmarūpa）才能得到究竟。現在那些外道，不通達卻自以為通達，產生了增上慢，從而產生了方便戒取。
第五十七卷
處非處善巧的本體，指的是后得智。獲得果的因相，順處是相應的，相違非處是相應的智慧。
論中所知簡釋通達一切法。
論中說，依據最初的成辦之門，它所不包含。
【English Translation】 English version: Because of the transformation in bodily actions.
Regarding all the realms, lands, etc., that arise accordingly, it should be known that the 'becoming' (bhava) factor is included within them, and so on. Bhiksu Bèi says that this 'becoming' factor is judged in relation to the place of future birth, that is, it belongs to the category of the place of future birth. This is only the single factor of 'becoming', not the 'dependent origination factor' among the twelve factors. Bhiksu Jǐng considers both views to be acceptable. Using the result to encompass the cause means that being born in this one place, with birth, old age, and death manifesting, is capable of sensing these ten causes, and the result also belongs to the category of this same place. If that is the case, then it can be known that ignorance (avidyā) in the lower realms will not initiate actions in the upper realms. Among the factors encompassed by actions, afflictions, and events, this contradicts the Abhidharma Dependent Origination Sutra, as stated in the Abhidharma Excerpt Compilation. 'Craving' (tṛṣṇā) and 'grasping' (upādāna) are called initiators; 'initiation' means arising, capable of generating 'becoming', 'craving', and 'grasping', and is also called initiation, but does not refer to the afflictions that initiate actions.
In the context of ignorance regarding actions and the arising of faith in improper places, Rudra (魯達羅) is mentioned (meaning the violent and evil god), and Vishnu (毗瑟𦬻) (meaning the deluded god, capable of transforming into various forms such as geese and crows). Both of these are eight transformation bodies of Ishvara (自在天). Alternatively, it is said that Vishnu is a transformation body of Vasu (婆藪天). The Lord of the World refers to Brahma (梵天).
The treatise states that ignorance, briefly, acts as a cause of arising in five places: first, it can generate doubt, generating doubt about the three times of past, present, and future; second, it can generate craving, generating the three types of craving, such as internal and external; third, it can generate faith in improper places, namely the three wrong beliefs regarding the practice of actions, as well as different and co-arising beliefs; fourth, it can generate views, failing to correctly understand the Three Jewels (Triratna) and the Four Noble Truths (Four Noble Truths), thus generating sixty-two wrong views and so on; fifth, regarding the five causes and the result not yet attained, namely generating increased pride in the three situations of attaining the Śrāmaṇaphala (沙門果). Therefore, there are seventeen types of ignorance. The ignorance associated with the six sense contacts refers to the fact that when attaining the Śrāmaṇaphala through the path, one must realize that the six sense bases are empty, and only then can name and form (Nāmarūpa) be ultimately realized. Now, those non-Buddhist practitioners, without understanding, claim to understand, generating increased pride, and thus generating the attachment to precepts and vows as a means.
Volume Fifty-Seven
The essence of skillful means regarding what is appropriate and inappropriate refers to the wisdom attained after enlightenment. The causal aspect of attaining the result, what accords with appropriateness is corresponding, and what contradicts inappropriateness is corresponding wisdom.
The treatise's explanation of what is knowable encompasses all dharmas.
The treatise states that based on the initial means of accomplishment, it is not included within that.
余差別相者。謂唯初成辦門外所不攝者。今顯示令一切種差別。皆攝盡也。即后三門是。
論云無處無位粗分水火一時合會無有是處者。處所位者。時分。謂無處所。無時分也 粗分水火者。簡水中熱觸細火也。如火灰質粗火。即不與水俱故也。
論云不斷貪等一切煩惱隨煩惱纏修四念住無有是處者。謂有漏時謂伏貪故。方起不凈觀等故。又已成就念住無漏修也。
二十二根。俱舍頌云。心依此差別。此住此雜染。此資糧此凈。依此量立根 以此頌故不得增減。
受用業果增上立五受根者。其憂非果。然得果已。亦于果位中起受用故。言受用果也。
論云顯于內門受用境等義故建立六根顯外門受用義立二根者。謂眼等六根。不假他人為緣。自受用境名內門。二根藉他用境界名門。顯了有情功德過失義 立八根者。謂三無漏信等五中。是解脫分是功德。信等五是福分。有漏者是過失。又功德謂八根。過失者。謂八根所斷。
論依如是名建立六根。於八施設句立根也。謂如是名字第一。謂中有體。種姓為第二。即父母種姓也。如是食苦樂為第三。如是長壽為四。如是住為五。如是壽量邊際為第六。以上依在家品施設。如是信乃至慧立。信等五為第七。如是四果立后三無漏為第八。施
【現代漢語翻譯】 現代漢語譯本： 『余差別相者。謂唯初成辦門外所不攝者。今顯示令一切種差別。皆攝盡也。即后三門是。』意思是說，還有一些細微的差別相，是最初的成辦門沒有包含的。現在要顯示出來，讓所有的差別都包含進去，也就是後面的三個門。
『論云無處無位粗分水火一時合會無有是處者。處所位者。時分。謂無處所。無時分也 粗分水火者。簡水中熱觸細火也。如火灰質粗火。即不與水俱故也。』論中說，沒有哪個地方、哪個位置，粗糙的水和火可以同時存在。這裡說的『處所位』，指的是時間和空間，也就是沒有空間，沒有時間。『粗分水火』，指的是水中細微的熱觸，就像火灰一樣粗糙的火，不能和水同時存在。
『論云不斷貪等一切煩惱隨煩惱纏修四念住無有是處者。謂有漏時謂伏貪故。方起不凈觀等故。又已成就念住無漏修也。』論中說，如果貪等煩惱和隨煩惱沒有斷除，就修四念住，這是不可能的。這是因為在有漏的狀態下，只是暫時壓制了貪慾，才能生起不凈觀等。而已經成就念住的，是無漏的修行。
『二十二根。俱舍頌云。心依此差別。此住此雜染。此資糧此凈。依此量立根 以此頌故不得增減。』二十二根，《俱舍論》的頌文說：心依靠這些差別而存在，依靠這些而安住，依靠這些而雜染，依靠這些作為資糧，依靠這些而清凈。根據這些來建立根。因為這個頌文，所以不能增減。
『受用業果增上立五受根者。其憂非果。然得果已。亦于果位中起受用故。言受用果也。』因為受用業果的增上而建立五受根，其中的憂不是果報。但是得到果報之後，也會在果報的階段產生受用，所以說是受用果報。
『論云顯于內門受用境等義故建立六根顯外門受用義立二根者。謂眼等六根。不假他人為緣。自受用境名內門。二根藉他用境界名門。顯了有情功德過失義 立八根者。謂三無漏信等五中。是解脫分是功德。信等五是福分。有漏者是過失。又功德謂八根。過失者。謂八根所斷。』論中說，爲了顯示在內門受用境界等的意義，所以建立六根；爲了顯示在外門受用的意義，所以建立二根。眼等六根，不需要藉助其他因緣，自己就能受用境界，叫做內門。二根需要藉助其他才能受用境界，叫做外門。顯示有情功德和過失的意義。建立八根，指的是三無漏根和信等五根，是解脫的部分，是功德。信等五根是福德的部分。有漏的根是過失。功德指的是八根，過失指的是八根所斷除的煩惱。
『論依如是名建立六根。於八施設句立根也。謂如是名字第一。謂中有體。種姓為第二。即父母種姓也。如是食苦樂為第三。如是長壽為四。如是住為五。如是壽量邊際為第六。以上依在家品施設。如是信乃至慧立。信等五為第七。如是四果立后三無漏為第八。施』論中依據這樣的名稱建立六根，在八種施設句中建立根。第一是這樣的名字，指的是中有（bardo）之身。第二是種姓，指的是父母的種姓。第三是這樣的飲食苦樂。第四是這樣的長壽。第五是這樣的住處。第六是這樣的壽命邊際。以上是依據在家品而施設的。第七是這樣的信乃至慧，建立信等五根。第八是這樣的四果，建立後面的三無漏根。
【English Translation】 English version: 'The remaining differential aspects' refer to those not encompassed by the initial accomplishment door. Now, they are displayed to encompass all kinds of differences, which are the latter three doors.
'The treatise states that there is no place or position where coarse elements of water and fire can simultaneously exist. The place and position refer to time and space, meaning there is no place and no time. Coarse elements of water and fire' refer to the subtle heat touch in water, like coarse fire like ash, which cannot exist with water.
'The treatise states that it is impossible to cultivate the Four Foundations of Mindfulness (cattāro satipaṭṭhānā) while greed and other afflictions, along with the secondary afflictions, are not severed. This is because, in the state of being with outflows (sāsrava), greed is only temporarily suppressed, allowing the arising of the contemplation of impurity (asubha-bhāvanā) and so on. Those who have already accomplished the Foundations of Mindfulness are cultivating without outflows (anāsrava).'
'The twenty-two roots (dvāviṃśati indriyāṇi). The verse from the Abhidharmakośa states: The mind relies on these distinctions; it dwells on these, is defiled by these, uses these as provisions, and is purified by these. Based on these measures, roots are established. Because of this verse, they cannot be increased or decreased.'
'The five feeling roots (pañca vedanā indriyāṇi) are established based on the increase of experiencing the results of karma. Sorrow is not a result, but after obtaining the result, one also experiences it in the stage of the result, hence the term 'experiencing the result'.'
'The treatise states that six roots are established to manifest the meaning of experiencing objects, etc., through the inner doors, and two roots are established to manifest the meaning of experiencing through the outer doors. The six roots, such as the eye, do not rely on others as conditions; they experience objects themselves, hence the name 'inner door'. The two roots rely on others to experience objects, hence the name 'door'. They manifest the merits and faults of sentient beings. The eight roots refer to the three without outflows (anāsrava) and the five among faith (śraddhā) etc., which are the part of liberation and are merits. The five of faith etc. are the part of merit. Those with outflows are faults. Furthermore, merits refer to the eight roots, and faults refer to what the eight roots sever.'
'The treatise establishes the six roots based on such names, and establishes roots in the eight categories of designation. The first is such a name, referring to the intermediate state (antarābhava) body. The second is lineage, referring to the lineage of parents. The third is such eating of suffering and pleasure. The fourth is such longevity. The fifth is such dwelling. The sixth is such a boundary of lifespan. The above are established based on the householder category. The seventh is such faith up to wisdom, establishing the five of faith etc. The eighth is such four fruits, establishing the latter three without outflows.'
設此在出家品。
論云積集善品立一名。謂命根依命有故。得修善品以五受起雜染故。正知而行。不生雜染五受也。
十六實者。除男女命。后三七色色意全。后三少分心五受信等五十全后三少分。是心所命根不相應言。答后三根是九根分。謂意信五三受者。如對法第十十根。為未知當知根。彼加憂根。此論以十五心見道未知當知。此中無憂故。彼以種解脫分善根以去。即名初根。故十加憂。
論云命根無屬者。法師云。故知命根不唯第八心王。通同時五數上立。今解不然。違顯揚文。又根本餘勢分。如男女三無漏。皆取彼所依根。一少分為體。似本色心。此依上假立。不是所依根之分故。言無所屬。非謂通立五心所上並也。如對法論及抄。
問幾善或八或五及六少分者。八者謂信等五。及三無漏。假實通論五者。唯信等五據五根而說。此八五全六少分者。謂五受及意少分。不善六少分亦五受。及意八無記者。謂七色命全五少分者。謂四受除憂意為五。幾有異熟。答一十少分一者。謂憂根一向有異熟十少分。謂信等五四受及意。除無記無漏者故。十少分無異熟。謂十一十少分。十一者謂七色命。及三無漏。前八無記故。后三無漏故。此約見道中。為初根語。十少分者。謂信等五四受及意。除
【現代漢語翻譯】 現代漢語譯本： 設此在出家品。
論中說，積聚善品可以立一個名稱。這個名稱指的是命根，因為它依賴於生命而存在。能夠修習善品，是因為五種感受（受蘊）會引起雜染的緣故。以正知而行，就不會產生雜染的五種感受。
十六實指的是，除了男女命根之外，后三七（指信等五根、意根、命根）的意根是完全的，后三七的信等五根是少分的，心五受信等五十是完全的，后三七的信等五根是少分的。這是說心所的命根是不相應的。回答說，后三根是九根的一部分。這九根指的是意根、信等五根和三種感受（苦、樂、舍受）。如同《阿毗達磨》第十中提到的十根，爲了未知當知根，那裡加上了憂根。此論認為以十五心見道時是未知當知的，這裡沒有憂根的緣故。那裡以種姓解脫分的善根來去除，就叫做初根。所以十根加上憂根。
論中說，命根沒有所屬。法師說，因此可知命根不僅僅是第八識心王，也通於同時存在的五種心所上建立。現在解釋並非如此，這與《顯揚聖教論》的文義相違背。而且根本和餘勢部分，如同男女根和三種無漏根，都是取它們所依賴的根，一少分為體。類似於本色心。這是依于上假立的，不是所依根的一部分，所以說沒有所屬，不是說通於五種心所上並立。如同《阿毗達磨論》及抄本所說。
問：有幾種善是或者八種，或者五種，以及六種少分的？八種指的是信等五根，以及三種無漏根。假和實通論，五種指的是，僅僅是信等五根，根據五根而說。這八種、五種完全，六種少分指的是，五種感受和意根的少分。不善的六種少分也是五種感受，以及意根。無記的八種指的是，七種色法和命根完全。五種少分指的是，四種感受（除憂受）和意根為五種。有幾種是有異熟果報的？回答說，一種和十種少分。一種指的是，憂根一向有異熟果報。十種少分指的是，信等五根、四種感受以及意根，除去無記和無漏的緣故。十種少分沒有異熟果報，指的是十一和十種少分。十一指的是，七種色法、命根，以及三種無漏根。前八種是無記的緣故，后三種是無漏的緣故。這是關於見道中，作為初根的說法。十種少分指的是，信等五根、四種感受以及意根，除去憂受。
【English Translation】 English version: Section on Entering the Priesthood.
The treatise states that accumulating virtuous qualities establishes a name. This name refers to the life faculty (jīvitendriya), because it depends on life for its existence. The ability to cultivate virtuous qualities arises because the five feelings (vedanāskandha) give rise to defilements. By acting with right knowledge, one does not generate the defilements of the five feelings.
The sixteen realities refer to, excluding the faculties of male and female, the 'latter three sevens' (referring to the five faculties of faith, etc., the mind faculty, and the life faculty) where the mind faculty is complete, the five faculties of faith, etc., of the 'latter three sevens' are partial, the fifty of the mental five receiving the five faculties of faith, etc., are complete, and the five faculties of faith, etc., of the 'latter three sevens' are partial. This means that the life faculty of the mental factors is non-associated. The answer is that the 'latter three faculties' are part of the nine faculties. These nine faculties refer to the mind faculty, the five faculties of faith, etc., and the three feelings (suffering, pleasure, and indifference). As mentioned in the tenth chapter of the Abhidharma, the ten faculties, for the faculty of 'unknown to be known', include the addition of the faculty of sorrow. This treatise considers the fifteen minds in the path of seeing as 'unknown to be known', because there is no faculty of sorrow here. There, the virtuous roots of the lineage of liberation are used to remove, which is called the 'initial faculty'. Therefore, the ten faculties are added to the faculty of sorrow.
The treatise states that the life faculty has no affiliation. The Dharma master says that it is known that the life faculty is not only the eighth consciousness mind-king, but also established on the five mental factors that exist simultaneously. The current explanation is not so, which contradicts the meaning of the text of the Śāstra on Manifestation of the Teachings. Moreover, the fundamental and residual parts, like the faculties of male and female and the three unconditioned faculties, all take the root on which they depend, with a partial aspect as the entity. Similar to the original color-mind. This is provisionally established on the above, and is not part of the root on which it depends, so it is said to have no affiliation, not that it is established on the five mental factors together. As stated in the Abhidharma Śāstra and its commentaries.
Question: How many virtuous qualities are there that are either eight, or five, or six partial? Eight refers to the five faculties of faith, etc., and the three unconditioned faculties. Considering both provisional and real, five refers to only the five faculties of faith, etc., according to the five faculties. These eight, five complete, and six partial refer to the five feelings and the partial aspect of the mind faculty. The six partial of unwholesome are also the five feelings, and the mind faculty. The eight of neutral refers to the seven forms and the complete life faculty. The five partial refers to the four feelings (excluding sorrow) and the mind faculty as five. How many have different ripening results? The answer is one and ten partial. One refers to the faculty of sorrow, which always has different ripening results. Ten partial refers to the five faculties of faith, etc., the four feelings, and the mind faculty, excluding the neutral and unconditioned. Ten partial have no different ripening results, referring to eleven and ten partial. Eleven refers to the seven forms, the life faculty, and the three unconditioned faculties. The former eight are neutral, and the latter three are unconditioned. This is about the statement in the path of seeing, as the initial faculty. Ten partial refers to the five faculties of faith, etc., the four feelings, and the mind faculty, excluding sorrow.
善及不善故。幾是異熟。答一九少分者。謂命根全。及七色意舍九。少分。余長養色心二性意舍等。今取相續不斷業所生者。為根。喜樂苦三。由間斷故。非幾種子。異熟一切是者。法師謂。在異熟識中持故。一切名異熟。又解今據相續者名異熟。即一切種子。皆相續故。皆名異熟。此文約不如初以與下地獄無男女種子等。非相續故。如成唯識第二解。非異熟中十二全。謂信等五三無漏。及憂喜樂苦。此間斷等故。九少分者。七色及意舍九少分也。如前所餘者。是命根一向是異熟。欲界系四全。謂男女憂苦。十五少分。謂五色根三受意命根。信等五。除無漏者。此同前文。色界十五少分者。前十五是無色。除五色根故。及除喜樂故。八三全不繫九少分者。如前說不同。所以未至地十一者。謂信等八加意喜舍。若爾不立喜支耶。以近欲界散動故。不立初根本定。已遠說故立初門。說未至位者。謂離生喜樂滋潤其身。周遍以下為後門。初唯潤其意。后悅身等故。后勝前劣。何故前言樂者。明亦有樂。今立顯喜。以隱顯雙舉。唯取顯者。以理論之。此地亦有樂。以悅根故名樂故也。以無處所無隨地。五根隱故不說。說有無妨。地法得依。通漏無漏故。初十八除男女憂苦。前言系法。唯漏所以上下不同。亦非有失。三四如次除
喜樂。空處除五色故十一。非想為斷惑道故八。若遊觀等通十一。然以空處十一證同對法。以勝解脫分善根。皆名未知當根。故十一與前違。此據遠方便。前文據見道十五心者。此根一文唯無漏。一文通漏無漏。一文言色界系及不繫。又文言唯不繫。一文九根為性。一文十根為性。有文言解脫分善根。通非想故。前文空處十一根性。即是。至余文當會。非想有漏者。此約種類。謂約斷惑道種無故名有漏。若約相續通二種。或言種類。謂當地無斷惑種類無漏也。又由煩惱解脫故。名無漏者。謂后得智也。或云彼地如羅漢身中。有諸根離漏名無漏。非斷漏名無漏。下文言。非想有無漏。不可言由解脫煩惱故。有漏根成六根。在無漏身中名無漏。下文相違故。欲界約眾多人在法故。
一切那落迦八根。現行種子皆成就。除三中二種。三一三無漏根。此一約現行不成種子。或成不成。第二三受。此中極錯。勘唯識第六。二諍八根現行種子俱成者。謂眼等五。及意命苦。此一向相續。不同小乘。以命苦故具五根。男女根不定。或有無若種子亦不定。如文無漏根種。亦被損故。不在現行。不成種一向有中攝信等五亦爾。如邪見者損伏善種。亦名不成種。此是約三種成就中文故。不在現行不成種。決定有中。其第二三現行不成
【現代漢語翻譯】 現代漢語譯本 喜樂（Mudita）。空無邊處（Akasanantyayatana）因為去除了五種顏色，所以有十一種根。非想非非想處（Naivasamjnanasamjnayatana）因為是斷惑之道，所以有八種根。如果遊觀等，則通於十一種根。然而，以空無邊處的十一種根來證明與對法論相同。以勝解脫分的善根，都名為未知當知根，所以十一種根與前面的說法相違背。這指的是遠方便道。前面的經文指的是見道十五心者。此根一文只有無漏根。一文通於有漏和無漏。一文說『系』和『不繫』。又一文說只有『不繫』。一文以九根為自性。一文以十根為自性。有文說解脫分善根，通於非想非非想處，所以前面的經文空無邊處的十一種根的自性，就是這個意思。至於其餘的經文，應當會通。非想非非想處有有漏根，這是就種類而言。就是說，就斷惑道的種類來說，因為沒有無漏根，所以名為有漏。如果就相續來說，則通於兩種。或者說種類，就是說在當地沒有斷惑的種類，所以沒有無漏根。又因為從煩惱中解脫，所以名為無漏，指的是后得智。或者說，那個地方如同阿羅漢的身中，有諸根離開了有漏，所以名為無漏，而不是斷了有漏才名為無漏。下文說，非想非非想處有無漏根，不能說因為解脫了煩惱，所以有漏根成為六根，在無漏身中名為無漏，因為與下文相違背。欲界是就眾多人在法而言。 一切那落迦（Naraka，地獄）有八根，現行和種子都成就。除了三種中的兩種。三種：一、三無漏根。這一個是指現行不成種子，或者成或者不成。第二、三受。這裡極其錯誤。參考《唯識論》第六。二諍：八根現行和種子都成就，指的是眼等五根，以及意根、命根、苦受。這一個一向相續，不同於小乘。因為有命根和苦受，所以具有五根。男女根不定，或者有或者沒有，如果種子也不定。如經文說，無漏根的種子，也被損害，所以不在現行。不成種一向有中攝，信等五根也是這樣。如同邪見者損害和伏滅善種，也名為不成種。這是就三種成就中文而言，所以不在現行不成種，決定有中。其第二、三現行不成。
【English Translation】 English version Joy (Mudita). The Realm of Infinite Space (Akasanantyayatana) has eleven roots because it eliminates the five colors. The Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana) has eight roots because it is the path of severing delusions. If wandering and contemplation, etc., are included, then it encompasses eleven roots. However, the eleven roots of the Realm of Infinite Space are used to prove the similarity with Abhidharma. With the roots of good deeds of the Superior Liberation Division, all are called the Unknown Root. Therefore, the eleven roots contradict the previous statement. This refers to the distant expedient path. The previous text refers to the fifteen moments of the Path of Seeing. This root text only has undefiled roots. One text includes both defiled and undefiled. One text speaks of 'bound' and 'unbound'. Another text says only 'unbound'. One text has nine roots as its nature. One text has ten roots as its nature. Some texts say that the roots of good deeds of the Liberation Division encompass the Realm of Neither Perception Nor Non-Perception. Therefore, the nature of the eleven roots of the Realm of Infinite Space in the previous text is this meaning. As for the remaining texts, they should be reconciled. The Realm of Neither Perception Nor Non-Perception has defiled roots, which is in terms of category. That is, in terms of the category of the path of severing delusions, because there are no undefiled roots, it is called defiled. If in terms of continuity, it encompasses both types. Or it refers to category, meaning that in that location, there is no category of severing delusions, so there are no undefiled roots. Also, because of liberation from afflictions, it is called undefiled, referring to the wisdom attained after liberation. Or it is said that in that realm, like in the body of an Arhat, there are roots that are free from defilements, so they are called undefiled, not that severing defilements is called undefiled. The following text says that the Realm of Neither Perception Nor Non-Perception has undefiled roots, so it cannot be said that because of liberation from afflictions, defiled roots become six roots, and in an undefiled body, they are called undefiled, because it contradicts the following text. The Desire Realm is in terms of many people being in the Dharma. All hells (Naraka) have eight roots, and both their present manifestation and seeds are accomplished. Except for two of the three types. The three types: 1. Three undefiled roots. This one refers to the seeds that are not accomplished in the present manifestation, or are either accomplished or not accomplished. Second, three feelings. This is extremely wrong. Refer to Vijnaptimatrata-siddhi Sastra, the sixth section. Two disputes: The eight roots, both their present manifestation and seeds are accomplished, refer to the five sense roots, as well as the mind root, life root, and suffering feeling. This one is always continuous, unlike the Hinayana. Because of the life root and suffering feeling, it possesses five roots. The male and female roots are uncertain, either present or absent, and if the seeds are also uncertain. As the text says, the seeds of undefiled roots are also damaged, so they are not in the present manifestation. Included in the seeds that are always unaccomplished, the five roots of faith, etc., are also like this. Just as those with wrong views damage and subdue the seeds of good deeds, they are also called unaccomplished seeds. This is in terms of the text on the three types of accomplishment, so it is not in the present manifestation of unaccomplished seeds, which are definitely present. The second and third are unaccomplished in the present manifestation.
種決定者。謂喜樂舍。此約六識為論作法 問曰何以舍與第八同時。不言一向現行成也。及憂乃言苦一向有。答曰舍受為苦映奪。如五十一文。故唯言苦。又約六識作法故無。第八俱舍。第六中舍善業。招間斷故不取。不取憂根者。今大乘憂根在極苦處。如極喜名樂。此憂名苦故。彼但有苦。不言憂無。假起憂故不說。若爾何故不在第二三中。現行不成種成中。以與苦一物故。得異名苦故不說。唯有信等五男女二種。現俱不定。余憂如義。準知第二。有解八謂現種俱成者。謂取捨除苦。此約第八作法后之中。現行不成種。一向成中取苦。何以前不言苦。以有萎歇故。后三何以不言憂者。互有無故。如有無故。如有樂有喜樂不互有無。何故憂苦乃爾。答曰亦極苦故。憂流入意名苦。不言憂苦。言憂時除苦。前解為勝。此中勝軍護月。本有之兩諍。護月以為證。
論云問缺根成幾根。答除五容有餘。謂除男女三無漏。不得缺眼等根。非決定苦。闕男女定復缺后三故。此與半擇因五何別。答前據生便無形。半擇迦據有形。已除苦故別。此中更無文。故知缺男女根。不得入聖。又若準如小乘無妨。謂彼云入聖至四善根已方缺。未妨入聖。先缺可然。今據先不缺。后聖不爽。男女互相無二形。無三無漏等斷善。除后八異生
【現代漢語翻譯】 現代漢語譯本：決定感受的因素，指的是喜、樂、舍（三種感受）。這是從六識的角度來討論其作用方式。有人問：為什麼舍受與第八識同時存在，卻不說它總是現行（持續發生）並形成種子呢？以及為什麼提到憂受時，就說苦受總是存在呢？回答是：舍受容易被苦受掩蓋，就像《五十一文》中說的那樣，所以只說苦受。而且，這是從六識的作用方式來說的，所以沒有與第八識同時存在的舍受。在第六識中，舍受會引發不善業，導致間斷，所以不考慮它。不考慮憂根的原因是，現在大乘認為憂根存在於極苦之處，就像極喜被稱為樂一樣，這種憂被稱為苦，所以那裡只有苦，不說沒有憂，因為憂是假立的，所以不說。如果這樣，為什麼不在第二、三識中說現行不成種成呢？因為它與苦是一體的，得到了苦這個不同的名稱，所以不說。只有信等五種心所和男女二根，現行和種子都不確定。其餘的憂受可以按照意義來理解，從而推知第二識的情況。有一種解釋認為，第八識中現行和種子都成就的是取捨和除苦。這是從第八識的作用方式來說的。在後來的識中，現行不成種子總是成就的是苦。為什麼之前不說苦呢？因為苦有衰退的時候。后三種識為什麼不說憂呢？因為它們互相有無。比如有樂就有喜樂，但樂和喜樂不互相有無。為什麼憂和苦是這樣呢？回答是：也是因為極苦的緣故。憂流入意根就叫做苦，所以不說憂苦。說憂的時候就排除了苦。前一種解釋更好。這裡存在勝軍和護月兩種不同的觀點，護月用證據來支援自己的觀點。 論中問：如果缺少了根，能成就幾種根？回答是：除了五根，容許有剩餘的根。指的是除了男女根和三種無漏根。不能缺少眼根等根，因為它們不是決定性的苦。缺少男女根一定會缺少後面的三種根。這與半擇迦（梵語：paṇḍaka，指性機能不全者）因為五種原因而成為半擇迦有什麼區別？回答是：前者指的是生下來就沒有性器官，半擇迦指的是有性器官，但已經除去了苦，所以不同。這裡沒有更多的文字，所以知道缺少男女根的人不能進入聖道。而且，如果按照小乘的說法，就沒有妨礙。小乘認為，進入聖道直到四善根之後才缺少（男女根），不妨礙進入聖道。先缺少（男女根）是可以的，現在指的是先不缺少，後來進入聖道也不會有錯。男女根互相沒有，沒有二形根，沒有三種無漏根等斷善根，除了后八種異生根。
【English Translation】 English version: The determinants of feeling are pleasure, joy, and equanimity. This is discussed from the perspective of the six consciousnesses regarding their mode of operation. Someone asks: Why is equanimity simultaneous with the eighth consciousness, but it is not said that it is always manifest (continuously occurring) and forming seeds? And why, when mentioning sorrow, is it said that suffering always exists? The answer is: Equanimity is easily overshadowed by suffering, as stated in the 'Fifty-One Articles,' so only suffering is mentioned. Moreover, this is from the perspective of the six consciousnesses' mode of operation, so there is no equanimity simultaneous with the eighth consciousness. In the sixth consciousness, equanimity can trigger unwholesome karma, leading to interruptions, so it is not considered. The reason for not considering the root of sorrow is that, in Mahayana now, the root of sorrow exists in extreme suffering, just as extreme joy is called pleasure, this sorrow is called suffering, so there is only suffering there, and it is not said that there is no sorrow, because sorrow is provisionally established, so it is not mentioned. If so, why is it not said in the second and third consciousnesses that manifestation is not achieved but seeds are? Because it is one with suffering, and it has obtained the different name of suffering, so it is not mentioned. Only the five mental factors such as faith and the two roots of male and female, manifestation and seeds are uncertain. The remaining sorrow can be understood according to the meaning, thereby inferring the situation of the second consciousness. One explanation is that in the eighth consciousness, what is achieved in both manifestation and seeds is taking, relinquishing, and eliminating suffering. This is from the perspective of the eighth consciousness's mode of operation. In the later consciousnesses, what is always achieved in seeds but not in manifestation is suffering. Why was suffering not mentioned before? Because suffering has times of decline. Why are the latter three consciousnesses not mentioned with sorrow? Because they mutually have or do not have each other. For example, if there is pleasure, there is joy, but pleasure and joy do not mutually have or not have each other. Why are sorrow and suffering like this? The answer is: Also because of extreme suffering. Sorrow flowing into the mind root is called suffering, so sorrow and suffering are not mentioned. When sorrow is mentioned, suffering is excluded. The former explanation is better. Here, there are two different viewpoints of Surendra and Devachandra, with Devachandra using evidence to support his viewpoint. The treatise asks: If a root is missing, how many roots can be achieved? The answer is: Except for five roots, there may be remaining roots. This refers to excluding the male and female roots and the three unconditioned roots (無漏根, anasrava-indriya). One cannot lack the eye root and other roots, because they are not decisive suffering. Lacking the male and female roots will definitely lack the latter three roots. What is the difference between this and a eunuch (半擇迦, paṇḍaka) becoming a eunuch due to five reasons? The answer is: The former refers to being born without sexual organs, while a eunuch refers to having sexual organs but having already removed suffering, so they are different. There are no more texts here, so it is known that those who lack the male and female roots cannot enter the path of the saints. Moreover, if according to the Hinayana, there is no hindrance. The Hinayana believes that entering the path of the saints and lacking (male and female roots) only after the four wholesome roots does not hinder entering the path of the saints. Lacking (male and female roots) first is possible, now it refers to not lacking first, and later entering the path of the saints will not be wrong. The male and female roots do not mutually exist, there is no hermaphrodite root, there are no three unconditioned roots and other roots that cut off wholesome roots, except for the latter eight different birth roots.
成十九。得入見道初已去。名未知根。如前會。一切學無學皆名見諦故。具一切有學。除具知。二十一無學。除初二無漏並憂故。十九初向。除后二無漏故。二十初果。除初后無漏故。二十不還。除憂及初后無漏故。十九羅漢。如無學。色界除男女憂苦。無色加除眼等五。色無漏初根。如前分別。依成見道。唯在五地無色。即無身後而言。無色即有得舍中信等五起耶。方便舍勝。得劣無生死得舍也。言二十一由境界義名。有義一非。謂命如教理相對。教能詮理。理名為義。以根對境。境名為義。七色獨不能于義轉。與非色為伴。方能取境。餘十四根色非色為伴。受根義。即隨順五受法。即並意六根之義。未知當知義。善法欲已去。即五根義。此據實體。通三界系及不繫。下文上文。或云唯無漏。或唯界系及不繫者。此據無漏故。唯取見道十五心。是若並取抉擇分善根故。通色界系及不繫。如此又通三界系及不繫。亦是無相違。於此會文。更不復現。有色為義。謂七色余除命根。十四根以色非色為義。苦根如何通。釋云苦根見分以色為義。自證分以非色為義。又通言苦根見分無故。二十二根。並非有見。見者色塵也。眼根一是有色。以有見色塵為義。及與非有色一分。與眼同時。緣者及不與同時。而取色塵者。是此言有
【現代漢語翻譯】 現代漢語譯本 十九成就。從獲得入見道開始，名為未知根。如同之前的討論。一切有學和無學都名為見諦者，因此具足一切有學，除了具足知。二十一無學，除了最初的兩個無漏以及憂。十九初向，除了最後的兩個無漏。二十初果，除了最初和最後的無漏。二十不還，除了憂以及最初和最後的無漏。十九阿羅漢，如同無學，除了男女的憂苦。無色界加上去除眼等五根。色界的無漏初根，如同之前的分別。依靠成就見道，只在五地無色界。即沒有身後而言。無色界是否有得舍中的信等五根生起呢？方便捨棄殊勝的，獲得低劣的，沒有生死得舍。說二十一根，由境界的意義而命名。有的意義是一，有的意義不是。所謂命根如同教理相對，教能詮釋理，理名為義。以根對境，境名為義。七色根獨自不能對義起作用，與非色根為伴，才能取境。其餘十四根以色根和非色根為伴。受根的意義，即隨順五受法，即並用意根這六根的意義。未知當知義，善法欲已去，即五根的意義。這是根據實體而言，貫通三界繫縛和不繫縛。下文上文，或者說只有無漏，或者只有界系和不繫縛，這是根據無漏的緣故，只取見道的十五心。是如果並抉擇分善根的緣故，貫通繫縛和不繫縛。如此又貫通三界繫縛和不繫縛，也是沒有相違背的。於此會文，更不再出現。有色為義，指七色根，其餘除了命根，十四根以色和非色為義。苦根如何貫通？解釋說苦根的見分以色為義，自證分以非色為義。又通俗地說苦根的見分沒有。二十二根，並非都有見。見，指的是色塵。眼根一是有色，以有見色塵為義，以及與非有色的一部分，與眼根同時緣者，以及不與眼根同時，而取色塵者，是此言有。
【English Translation】 English version Nineteen attainments. From the initial attainment of entering the path of seeing (見道, Jian Dao), it is called the unknown root. Similar to the previous discussion. All learners (有學, You Xue) and non-learners (無學, Wu Xue) are called those who have seen the truth (見諦者, Jian Di Zhe), therefore possessing all learners, except for possessing knowledge. Twenty-one non-learners, except for the first two un-leaked (無漏, Wu Lou) and sorrow. Nineteen initial aspirants, except for the last two un-leaked. Twenty first-fruit arhats, except for the first and last un-leaked. Twenty non-returners, except for sorrow and the first and last un-leaked. Nineteen Arhats, like non-learners, except for the sorrow and suffering of men and women. In the formless realm, add the removal of the five senses such as the eye. The un-leaked initial root of the form realm, as previously distinguished. Relying on the attainment of seeing the path, it is only in the five grounds of the formless realm. That is, without speaking of the afterlife. In the formless realm, do the five faculties such as faith arise in gain and loss? Expediently abandoning the superior, obtaining the inferior, there is no gain or loss of birth and death. Saying twenty-one faculties, named by the meaning of the realm. Some meanings are one, some meanings are not. The life faculty is like the relative relationship between teaching and principle, teaching can explain principle, principle is called meaning. With the faculty facing the realm, the realm is called meaning. The seven sense faculties alone cannot function in meaning, they must be accompanied by non-sense faculties to grasp the realm. The remaining fourteen faculties are accompanied by sense and non-sense faculties. The meaning of the feeling faculty is to follow the five feeling dharmas, that is, the meaning of the six faculties including the mind faculty. The meaning of 'unknown to be known', the desire for good dharma has passed, that is, the meaning of the five faculties. This is based on the entity, penetrating the three realms of bondage and non-bondage. The following text or the preceding text, either says only un-leaked, or only realm-bound and non-bound, this is because of the un-leaked, only taking the fifteen minds of seeing the path. If it is combined with the roots of good of the decisive part, it penetrates bondage and non-bondage. Thus, it also penetrates the three realms of bondage and non-bondage, and there is no contradiction. In this meeting text, it will not appear again. Having form is the meaning, referring to the seven sense faculties, the remaining fourteen faculties except for the life faculty take form and non-form as meaning. How does the suffering faculty penetrate? The explanation says that the seeing aspect of the suffering faculty takes form as meaning, and the self-verifying aspect takes non-form as meaning. Furthermore, it is commonly said that the seeing aspect of the suffering faculty does not exist. Twenty-two faculties, not all have seeing. Seeing refers to the color dust. The eye faculty is one that has form, taking having seen color dust as meaning, and a part of non-having form, those who are simultaneous with the eye faculty, and those who are not simultaneous with the eye faculty, but grasp color dust, this is what is meant by 'having'.
見者。正梵本也。言可見者。非梵本云。亦可名有現色。塵相粗顯名有現。十七界不爾。現者即可現示在此彼故。如能顯影。如水鏡中影像。此唯色名有現。梵本有見現二釋。然以現字。俗本無玉。今故為見字。無色一分。名有對為義。體非有對。或與對俱緣。苦根有漏無漏以有漏為境者。謂體有漏。在無學身。名無漏。非漏故名無漏體是界系法。上下文無違。又無漏苦根者。為無漏導故名無漏。憂根不爾。八有為為義。七色及苦。此中上下。言義中並無命根。
論苦根及有色七根在過去非過去為義者。法師云。此八根在未來過去。皆當世。有義境然言無者。且如八根。現在緣境。此根在現在。境入過去。此眼第二念次境后。亦入過去時名過去。非過去為義。然現在同緣者。同入過去。過去亦緣過去。今解者且如無色根。在現在通緣三世。在過未世義說。各緣三世境。苦根等八現在中。唯緣現在故假設。流過去時。勢力羸故。在未來等故。不說緣當世。如前釋。何故根境同在現在得緣。根住現在境先入過去耶。述曰現在色塵先入過去。未來眼入現在。現在眼根入過去已。不能緣過去。又現在無識之根。與色俱入過去。不能緣過去境。
論云又此一分在未來以過未現在為義者。謂前無色根在未來。緣三世耶
【現代漢語翻譯】 現代漢語譯本 『見者』，這是正確的梵文字。說『可見者』，是因為非梵文字說，也可以稱作『有現色』。塵的相狀粗顯，稱為『有現』。十七界不是這樣。『現』的意思是可以顯示在此處或彼處，比如能顯現影像，如同水或鏡子中的影像。這隻有色才能稱為『有現』。梵文字有『見』和『現』兩種解釋。然而用『現』字，俗本沒有『玉』字。現在姑且用『見』字。無色的一部分，稱為『有對』，作為它的意義。它的本體並非有對，或者與對境同時生起。苦根，有漏和無漏，以有漏為境，意思是它的本體是有漏的。在無學之身，稱為無漏，因為不是有漏的緣故，稱為無漏。本體是界系法，與上下文沒有衝突。又，無漏苦根，因為是無漏的引導，所以稱為無漏。憂根不是這樣。八個有為法是它的意義，七個色法以及苦根。這裡上下文中，意義中都沒有命根。
關於苦根和有色七根在過去和非過去作為意義的問題，法師說，這八根在未來和過去，都是當世的。有義認為境是這樣的，然而沒有說，比如八根，現在緣境，這根在現在，境進入過去。這眼根的第二念，在境之後，也進入過去時，稱為過去，非過去作為意義。然而現在同時緣境，一同進入過去。過去也緣過去。現在的解釋是，比如無色根，在現在通緣三世。在過去和未來世的意義上說，各自緣三世的境。苦根等八根在現在中，只緣現在，所以假設它流向過去時，勢力衰弱的緣故，在未來等，所以不說緣當世，如同前面的解釋。為什麼根和境同時在現在才能緣，根住在現在而境先進入過去呢？述曰：現在的色塵先進入過去，未來的眼根進入現在，現在的眼根進入過去之後，不能緣過去。又，現在沒有識的根，與色一同進入過去，不能緣過去的境。
論中說，又這一部分在未來，以過去、未來、現在作為意義，是指前面的無色根在未來，緣三世嗎？
【English Translation】 English version 'The Seer (見者)' This is the correct Sanskrit version. Saying 'the visible (可見者)' is because the non-Sanskrit version says it can also be called 'having manifest form (有現色)'. The coarse and obvious appearance of dust is called 'having manifest (有現)'. The seventeen realms are not like this. 'Manifest (現)' means it can be shown here or there, like something that can manifest an image, like an image in water or a mirror. Only form can be called 'having manifest'. The Sanskrit version has two explanations: 'seeing (見)' and 'manifesting (現)'. However, using the character '現', the popular version does not have the character '玉'. Now, we will tentatively use the character '見'. A portion of the formless is called 'having opposition (有對)', as its meaning. Its substance is not having opposition, or it arises simultaneously with the object of opposition. The suffering-faculty (苦根), defiled (有漏) and undefiled (無漏), takes the defiled as its object, meaning its substance is defiled. In the body of a non-learner (無學), it is called undefiled, because it is not defiled, it is called undefiled. The substance is a realm-bound dharma, which does not conflict with the context. Also, the undefiled suffering-faculty, because it is a guide to the undefiled, is called undefiled. The sorrow-faculty (憂根) is not like this. The eight conditioned dharmas (有為法) are its meaning, the seven form dharmas and the suffering-faculty. Here, in the context above and below, there is no life-faculty (命根) in the meaning.
Regarding the question of the suffering-faculty and the seven form-faculties being in the past and non-past as their meaning, the Dharma master said that these eight faculties are in the future and the past, and are of the present age. Some argue that the object is like this, but it is not said, for example, the eight faculties, now cognizing an object, this faculty is in the present, and the object enters the past. This second thought of the eye-faculty, after the object, also enters the past time, and is called the past, with the non-past as its meaning. However, if they simultaneously cognize an object in the present, they enter the past together. The past also cognizes the past. The current explanation is that, for example, the formless-faculty, in the present, universally cognizes the three times. In the meaning of the past and future times, each cognizes the objects of the three times. The suffering-faculty and the other eight faculties only cognize the present in the present, so it is assumed that when it flows into the past, its power is weakened, so in the future, etc., it is not said to cognize the present age, as in the previous explanation. Why can the faculty and the object only cognize when they are both in the present, and the faculty dwells in the present while the object enters the past first? It is stated that the present form-dust enters the past first, the future eye-faculty enters the present, and after the present eye-faculty enters the past, it cannot cognize the past. Also, the faculty without consciousness in the present enters the past together with form, and cannot cognize the past object.
The treatise says, 'Also, this part is in the future, with the past, future, and present as its meaning,' referring to whether the preceding formless-faculty cognizes the three times in the future?
。八色等根在未來。非未來為義者。亦以根境俱在未來世故得。然境入現在過去時。根在未來。說此當入過現之境故。言未來不緣未來也。此後解。準同前釋。四欲系。以欲係爲義者。即苦憂男女憂苦。以唯欲界為義者。此據多分為論。又以影像相分從見分。從見分是欲界故。余言通緣三界不繫者。此據本質為論。無相違也。又據依五根門緣者。一唯緣欲界。二欲色系。欲界係爲義。謂鼻舌雖欲色。不有識緣。唯以欲係爲義。三欲色界系義亦爾。謂眼耳身二。欲色界系及不繫。以三界系及不繫為義者。謂喜樂通欲色界系及無漏故。信等五意舍七。三界系及不繫義亦爾。未知當知一種色界系。及不繫為義。通三系不繫者。謂抉擇分。及無漏智。為此根體。已如前會。下二可知。信等五三無漏假實合論。八善以三性為義。四受除憂取意為五。通三性。三性為義。憂一善不善三性為義。鼻舌身男女五無記。唯以無記為義。眼耳二無記以三性為義。此據表業假者。信等五喜樂舍及意九。通三學。以三學為義。七色非學非無學。還以此為義。苦根通三學。非學非無學為義者。謂苦體是有漏。若在學無學身中起故。言通三種境。唯非學非無學。克實為空。無漏觀引起言通也。憂非空觀引生故。不例苦憂。與煩惱俱多故。憂一如對法
【現代漢語翻譯】 現代漢語譯本 八色等根在未來。如果從『非未來』來解釋，也是因為根和境都在未來世的緣故。然而，當境進入現在和過去時，根卻在未來。這是因為根所緣的境會進入過去和現在，所以說未來根不緣未來境。後面的解釋，可以參照前面的解釋。 四欲系，如果以『欲系』來解釋，指的是苦、憂、男女憂苦。如果以『唯欲界』來解釋，這是根據多數情況而論。另外，影像相分是從見分產生的，見分屬於欲界。其餘的說法，『通緣三界不繫』，這是根據本質而論，沒有矛盾。還有，根據依五根門緣的情況：一是唯緣欲界；二是欲色系，以欲界係爲義，指的是鼻舌雖然屬於欲色界，但沒有識緣，唯以欲係爲義；三是欲系義也是如此，指的是眼耳身二。欲系及不繫，以三界系及不繫為義，指的是喜樂通欲系及無漏。信等五意舍七，三界系及不繫義也是如此。未知當知一種系及不繫為義，通三系不繫，指的是抉擇分及無漏智，以此為根體，已經如前面所說。下面的兩種情況可以類推得知。信等五三無漏假實合論，八善以三性為義，四受除憂取意為五，通三性，以三性為義。憂一善不善三性為義。鼻舌身男女五無記，唯以無記為義。眼耳二無記以三性為義，這是根據表業假者而言。信等五喜樂舍及意九，通三學，以三學為義。七色非學非無學，還以此為義。苦根通三學，非學非無學為義，指的是苦的本體是有漏的，如果在有學無學身中生起。說『通三種境』，唯非學非無學，確實是空。無漏觀引起，說『通』。憂不是空觀所引起的，所以不能像苦和憂一樣類比。因為憂和煩惱常常在一起，所以憂一如對法。
【English Translation】 English version The eight roots such as color are in the future. If 'non-future' is used as the meaning, it is also because both the root and the object are in the future world. However, when the object enters the present and past, the root is in the future. It is said that the future does not condition the future because the object that the root conditions enters the past and present. The following explanation can be interpreted in the same way as the previous one. Four bound by desire (欲系), if 'bound by desire' is used as the meaning, it refers to suffering, sorrow, and the suffering of men and women. If 'only the desire realm' (欲界) is used as the meaning, this is based on the majority of cases. In addition, the image aspect (影像相分) arises from the seeing aspect (見分), and the seeing aspect belongs to the desire realm. The remaining statement, 'generally conditions the three realms and is unbound' (通緣三界不繫), is based on the essence, and there is no contradiction. Also, according to the conditions based on the five sense faculties: one is only conditioned by the desire realm; two is bound by the desire and form realms (欲色系), with 'bound by the desire realm' as the meaning, referring to the nose and tongue, although belonging to the desire and form realms, do not have consciousness as a condition, and only 'bound by desire' is the meaning; three, the meaning of bound by desire and ** is also the same, referring to the eye, ear, and body. Bound by desire and ** and unbound, with 'bound by the three realms and unbound' as the meaning, referring to joy and happiness that are generally bound by desire and ** and unconditioned. The five of faith, etc., the mind, and the seven of equanimity, the meaning of bound by the three realms and unbound is also the same. The one of unknown and to be known, bound by ** and unbound is the meaning, generally bound by the three and unbound, referring to the decisive part and unconditioned wisdom, with this as the root body, as already explained earlier. The following two situations can be inferred. The five of faith, etc., the three unconditioned, the combination of false and real, the eight good with the three natures as the meaning, the four feelings excluding sorrow, taking the mind as five, generally with the three natures, with the three natures as the meaning. Sorrow, one good, non-good, with the three natures as the meaning. The five of nose, tongue, body, male, and female are unconditioned, only with unconditioned as the meaning. The two of eye and ear are unconditioned, with the three natures as the meaning, this is according to the apparent karma. The five of faith, etc., joy, happiness, equanimity, and the nine of mind, generally the three learnings, with the three learnings as the meaning. The seven of form are neither learning nor non-learning, and this is still the meaning. The root of suffering generally includes the three learnings, neither learning nor non-learning as the meaning, referring to the essence of suffering being conditioned, if it arises in the body of one who is learning or not learning. Saying 'generally includes the three realms', only neither learning nor non-learning, is truly emptiness. Unconditioned contemplation arises, saying 'generally'. Sorrow is not caused by emptiness contemplation, so it cannot be compared to suffering and sorrow. Because sorrow and afflictions are often together, sorrow is like the Dharma.
。初二無漏根為體。取十根故。言學及非學非無學。以三種為義。前文未知欲知九根者。九得無漏根說。此通善法欲以去。故言通學。初二無漏是學。以三種為義。具知是無學。以三種為義。答十四。一分見所斷。一分修所斷者。七色及命五受。及意是分別不善。及此業果者。是見斷。余修斷。十二一分修所斷。一分非斷。謂前十四中六及餘六者。前中六。謂五受及意。餘六者謂信等五及未知欲知根。以通漏無漏故 問曰何故憂苦二根說不斷耶。苦根體是斷法。在無學身起。故如前說。憂根順離欲說。為初二無漏根體。二無漏根體不斷。相從說不斷。雖無學身無。以體善法故。唯斷緣縛。不是斷體。忻求涅槃故。亦名不斷。于第三果已去。非擇滅不起故。言修斷及不斷。又解前六者。謂四受除憂並意命根。命根在無學身。如苦根故。或如來無漏故。若爾無學身五根。如何通餘二非斷者。即后二無漏根為體。若不爾者。憂根十亦得同對法已知根取憂。此文證三惡趣善法。非見道斷。后六唯修。及不斷故。如別抄。無色諸根三種見修非斷者。如何苦根緣無斷耶。一云此從多說。無色根中。亦除苦根苦根唯見修為義。今從多分說。又解約苦根。自證分是見斷故。名緣無斷。前據見分。名緣欲界等。亦無相違。幾根是雜染舍所
顯。除諸善根等。謂雜染即是所舍清凈。是能捨也。又解舍謂舍根。除善性根外。余根能生雜染。舍根即除八善根。外前五受善等一分。唯是善一分。即是清凈舍所顯。此約為所緣義。能生雜染舍等也。六根是顛倒義。謂五受及意是顛倒。何不言一分也。又言六根者。謂眼等六根。此據于境起顛倒周盡故也。顛倒自性。謂六少分者。謂五受及意也。此中少分。故知取眼根等六。為顛倒義。勝信等八能治也。欲過失中。或八者信等八。假實合論也。或五者唯實信等五也。一者意根也。又五者五受。如修治摶食想。苦根亦有能治義。或一者謂慧。能正對治也。下四德者。常樂我凈。第三德謂牽引者。初得也。得已修治修治已用用已棄捨有此用。自在轉變故。是我也。未知欲知根。證第二第三果依處等者。此據超越人。
論云初句說共相。謂此身有色一句。第二自相者。謂粗滓所成。簡色界色故言自相依因生因增長因者。謂四大所造一。乃至之所長養為三。寒所作覆蔽也。熱所作沐浴也。勞倦謂按摩。初二活位者。謂斷裁破壞二生時。有此故。死時故有二位。謂散滅之法。即他故散滅。自然散滅二也。又散為一。滅為一。由八處所男為女縛者。一舞二歌三笑四睇。此于遊戲時美顏。一妙觸。二祇奉。三成禮。四此于受
【現代漢語翻譯】 現代漢語譯本：顯現。去除各種善根等。意思是說雜染就是所要捨棄的，清凈就是能夠捨棄的。另一種解釋是，捨棄指的是捨棄根，除了善性根之外，其餘的根會產生雜染。舍根就是去除八善根之外的前五受善等一部分。只有善的一部分，就是清凈舍所顯現的。這大約是就所緣的意義來說的，能夠產生雜染的舍等。六根是顛倒的意義，指的是五受和意是顛倒的。為什麼不說一部分呢？又說六根，指的是眼等六根，這是根據對於境界產生顛倒周遍而說的。顛倒的自性，指的是六少分，指的是五受和意。這裡說少分，所以知道取眼根等六根，作為顛倒的意義。勝信等八種能夠對治。慾望的過失中，或者八種指的是信等八種，假和實合起來說。或者五種指的是真實的信等五種。一種指的是意根。又五種指的是五受，例如修治摶食想，苦根也有能夠對治的意義。或者一種指的是慧，能夠正確地對治。下面的四德，指的是常、樂、我、凈。第三德指的是牽引，最初得到。得到之後修治，修治之後使用，使用之後拋棄，有這樣的作用。能夠自在轉變，所以是我。未知欲知根，證明第二第三果的依據等，這是根據超越的人來說的。 論中第一句說的是共相，指的是這個身體有色這一句。第二句說的是自相，指的是粗糙污穢所形成的。爲了簡別色，所以說是自相。依因生因增長因，指的是四大所造一，乃至所長養為三。寒冷所做的是覆蔽，炎熱所做的是沐浴，勞倦指的是性行為。最初的二活位，指的是斷裁破壞二生時，有這個緣故。死亡時故有二位，指的是散滅的法則，因為其他緣故而散滅，自然散滅二種。又散為一種，滅為一種。由八處所男為女束縛，一是舞蹈，二是歌唱，三是微笑，四是顧盼。這是在遊戲時展現美貌。一是妙觸，二是祇奉，三是成禮，四是接受。
【English Translation】 English version: Manifestation. Eliminating all good roots, etc. It means that defilement is what is to be abandoned, and purity is what is capable of abandoning. Another explanation is that 'abandoning' refers to abandoning the roots; apart from the roots of good nature, the remaining roots generate defilement. 'Abandoning roots' means eliminating the first five sensations of goodness, etc., apart from the eight good roots. Only a portion of goodness is what is manifested by pure abandonment. This is roughly speaking in terms of the meaning of the object of cognition (所緣), the abandonment, etc., that can generate defilement. The six roots are the meaning of inversion, referring to the five sensations and the mind as inverted. Why not say 'a portion'? Furthermore, 'six roots' refers to the six roots of eye, etc.; this is based on the complete cycle of generating inversion towards the objects. The nature of inversion refers to the six minor parts, referring to the five sensations and the mind. Here, 'minor parts' indicates that the six roots such as the eye root are taken as the meaning of inversion. The eight, such as superior faith, are capable of counteracting. In the faults of desire, either the eight refer to the eight such as faith, etc., combining the false and the real. Or the five refer only to the real five such as faith, etc. One refers to the mind root. Again, the five refer to the five sensations, such as cultivating the thought of coarse food; the root of suffering also has the meaning of being able to counteract. Or one refers to wisdom, which is able to correctly counteract. The four virtues below refer to permanence, bliss, self, and purity. The third virtue refers to attraction, the initial attainment. After attaining, cultivate; after cultivating, use; after using, discard; having this function. Being able to transform freely, therefore it is 'self'. The root of 'unknown, desiring to know', proving the basis of the second and third fruits, etc., this is according to the transcendent person. The first sentence in the treatise speaks of the common characteristic (共相), referring to the sentence 'this body has form'. The second speaks of the individual characteristic (自相), referring to what is formed by coarseness and impurity. In order to distinguish form, it is said to be the individual characteristic. 'Dependent cause, generating cause, increasing cause' refers to what is made by the four great elements, one, up to what is nourished as three. What is done by cold is covering, what is done by heat is bathing, and fatigue refers to sexual activity. The initial two living states refer to the time of cutting and destroying, the two births; there is this reason. Therefore, at the time of death, there are two states, referring to the law of scattering and annihilation; because of other reasons, scattering and annihilation, the two of natural scattering and annihilation. Again, scattering is one kind, annihilation is one kind. Bound by a man to a woman in eight places: one is dancing, two is singing, three is smiling, four is glancing. This is displaying beauty during play. One is subtle touch, two is offering, three is completing the ceremony, four is receiving.
用時。平正受受所攝者。法師云。自相者。謂喜樂自相。共相謂能領納。依止相者。謂此受能攝益。依止相故。依止即身也。今解自相者。唯喜受在意故。共相者樂受。通在六識故。依止相者。是此能攝益。依止之身故。自相共相。即出平正受體。依止者。即顯受所攝也。
論云此顯其信于聞思修勝解堅固者。謂屬前根生建立。謂凈信能與聞為根。生其思。建立修慧。又此堅固。隨所信解方便顯示。謂智生主凈最勝之者等者。謂前沙門是智。智者沙門故。生謂婆羅門。四姓生中勝也。主謂天魔。欲界主也。凈謂梵即梵王也。最勝是總句。通上諸句。謂堅固隨信方便。顯示諸勝善。法智生等。不能動之。此謂得無漏信解。故名不壞。第二釋。謂由世間信勝解。與出世善為根本。即無漏善信。清凈勝解建立堅固。前解后解。俱通無漏。然建立稍別。前根生建立。屬聞思修。后解根生建立。謂有漏信生無漏信等。又解凈信深固。是聞慧相應信根生。是思相應信建立。是修相應信。即以聞思修。屬上諸句。當知最初是標句。后二是釋句者。深固以上是初標句。根生建立為一切世間下。為一合此二文。后二第二解中。其信堅固。是凈信堅固。為出世善根本。是上根生出世善法凈勝解。是上建立。如應當知。五精進如頌配之
【現代漢語翻譯】 現代漢語譯本： 關於『用時。平正受受所攝者』，法師解釋說：『自相』指的是喜悅的自身特性；『共相』指的是能夠領納（感受）；『依止相』指的是這種感受能夠攝取利益，因為它具有依止的特性。這裡的『依止』指的是身體。現在解釋『自相』，是因為只有喜悅的感受存在於意識中；『共相』指的是快樂的感受，它普遍存在於六識中；『依止相』指的是這種感受能夠攝取利益，因為它依止於身體。『自相』和『共相』，揭示了平靜感受的本體；『依止』，則顯示了感受所攝取的對象。
論中說：『此顯其信于聞思修勝解堅固者』，指的是屬於前五根所產生的建立。也就是說，清凈的信心能夠作為聽聞的根本，產生思考，建立修習的智慧。而且這種堅固，隨著所信解的方便而顯示出來。『謂智生主凈最勝之者等者』，指的是之前的沙門是智慧的象徵，因為有智慧的才是沙門；『生』指的是婆羅門，在四個種姓中最為殊勝；『主』指的是天魔，是欲界的主宰；『凈』指的是梵，也就是梵天王；『最勝』是一個總括性的詞語，涵蓋了以上所有的詞語。也就是說，堅固隨著信心的方便，顯示出各種殊勝的善法，智慧的產生等等，都不能動搖它。這指的是獲得了無漏的信解，所以被稱為不壞。
第二種解釋是，通過世間的信心和殊勝的理解，與出世間的善法作為根本，也就是無漏的善信，清凈殊勝的理解，建立起堅固的信心。前一種解釋和后一種解釋，都適用於無漏法，但是建立的方式略有不同。前一種解釋是根所產生的建立，屬於聽聞、思考、修習；后一種解釋是根所產生的建立，指的是有漏的信心產生無漏的信心等等。還有一種解釋是，清凈的信心深刻而穩固，是與聽聞智慧相應的信根所產生的；思考是相應的信的建立；修習是相應的信心。也就是說，用聽聞、思考、修習，來對應以上的各種說法。應當知道，最初是標示句，後面兩個是解釋句。深刻而穩固以上是最初的標示句，根的產生和建立，是爲了所有世間以下，是爲了將這兩段文字合在一起。後面的兩個，在第二種解釋中，其信心的堅固，是清凈信心的堅固，是爲了出世間善法的根本，是上根所產生的出世間善法，清凈殊勝的理解，是上面的建立，應當如是理解。五種精進，可以像頌文那樣進行配對。
【English Translation】 English version: Regarding 'Yongshi. Pingzheng shou shou suo she zhe (用時。平正受受所攝者)', the Dharma master explained: 'Zixiang (自相)' refers to the self-characteristic of joy; 'Gongxiang (共相)' refers to the ability to receive (feelings); 'Yizhi xiang (依止相)' refers to this feeling's ability to gather benefits because it has the characteristic of reliance. Here, 'Yizhi (依止)' refers to the body. Now explaining 'Zixiang (自相)', it is because only the feeling of joy exists in consciousness; 'Gongxiang (共相)' refers to the feeling of happiness, which universally exists in the six consciousnesses; 'Yizhi xiang (依止相)' refers to this feeling's ability to gather benefits because it relies on the body. 'Zixiang (自相)' and 'Gongxiang (共相)' reveal the essence of peaceful feelings; 'Yizhi (依止)' then shows the object that feelings gather.
The treatise says: 'Ci xian qi xin yu wen si xiu shengjie jiangu zhe (此顯其信于聞思修勝解堅固者)', which refers to the establishment produced by the previous five roots. That is to say, pure faith can serve as the root of listening, generating thought, and establishing the wisdom of cultivation. Moreover, this firmness is revealed along with the convenience of what is believed and understood. 'Wei zhi sheng zhu jing zuisheng zhe deng zhe (謂智生主凈最勝之者等者)', refers to the previous Shramana (沙門) being a symbol of wisdom, because only those with wisdom are Shramanas; 'Sheng (生)' refers to Brahmins (婆羅門), the most superior among the four castes; 'Zhu (主)' refers to the demon king, the master of the desire realm; 'Jing (凈)' refers to Brahma (梵), which is Brahma King (梵天王); 'Zuisheng (最勝)' is a general term, covering all the above terms. That is to say, firmness, along with the convenience of faith, reveals various superior good Dharmas, the generation of wisdom, etc., cannot shake it. This refers to obtaining un-leaked faith and understanding, so it is called indestructible.
The second explanation is that through worldly faith and superior understanding, with the good Dharma of transcending the world as the root, that is, un-leaked good faith, pure and superior understanding, a firm faith is established. The previous explanation and the latter explanation both apply to un-leaked Dharma, but the way of establishment is slightly different. The previous explanation is the establishment produced by the root, belonging to listening, thinking, and cultivation; the latter explanation is the establishment produced by the root, referring to the leaked faith producing un-leaked faith, and so on. Another explanation is that pure faith is deep and firm, produced by the root of faith corresponding to the wisdom of listening; thinking is the establishment of corresponding faith; cultivation is corresponding faith. That is to say, use listening, thinking, and cultivation to correspond to the above statements. It should be known that the first is the labeling sentence, and the latter two are explanatory sentences. Deep and firm above is the initial labeling sentence, the generation and establishment of the root, for all the world below, is to combine these two paragraphs. The latter two, in the second explanation, the firmness of its faith is the firmness of pure faith, for the root of the good Dharma of transcending the world, is the good Dharma of transcending the world produced by the upper root, pure and superior understanding, is the above establishment, should be understood as such. The five kinds of diligence can be matched like the verses.
。勘對法第一。
論云所餘善法根信等攝者。謂后三無漏。假不離實故不別說。然上來但明十六根訖。並無苦樂舍三根。然次第中。后三未說故。今偏指七色身念住。五受意根。后九法如論應知。苦諦勝依九者。謂七色命舍集五。謂五受果。雜染本故。滅諦一切染者。斷得凈者。證得道八可知。又解苦諦取捨根故。集諦中除舍取意。若苦諦中不取捨受。取意根者。即集諦取捨根。言善思九者。謂信等五三無漏。及意以愛染門說故 善說十者。九中加舍。從善說故 十六者。除男女憂苦命意惡思所思。六謂五受。意取染分故。或五除舍說。又同取六。翻善來故 惡作所作有十三。除后八善及命。又解善思九者。取信等五喜樂舍意九。除苦憂。苦在五根非思。憂非暢適故不取。說中十者。加憂故。憂起美辭故。善作者十六。謂眼等五及命根。加前十故。十六也。為身業。總依男女根。非善根無漏。非實故不通凡情故。或惡思者。三唯依憂苦舍根。是惡性故。惡說謂加喜根色染分。即四也。惡作加眼等五及命根故十也。或並取男女。即十二云。最勝或業依處九者。即七色及苦憂。依五受而起煩惱業。八斷煩惱業領納者。除二。謂憂苦。領納吉祥敗壞十一者。謂七色憂苦。及意命能引者。后八。謂八苦。五種作吉祥者。
【現代漢語翻譯】 現代漢語譯本： 第一勘對法。
論中說，剩餘的善法由信等根所攝。指的是后三無漏根。因為假法不離於實法，所以不單獨說明。然而，上面只說明瞭十六根完畢，並沒有苦根、樂根、舍根這三種根。然而在次第中，后三種根尚未說明，所以現在特別指出七色身念住、五受根、意根。后九法應當如論中所說的那樣理解。苦諦的最勝所依是九種，指的是七色、命根、舍根。集諦的最勝所依是五種，指的是五受根，因為是雜染的根本。滅諦的最勝所依是一切染法，斷除染法而證得清凈。道諦的最勝所依是八種，可以知道。又解釋說，苦諦中取捨根的緣故。集諦中除了舍根，取意根。如果在苦諦中不取捨受，取意根，那麼集諦就取捨根。所說的善思九種，指的是信等五根、三無漏根，以及意根，因為是以愛染的門來說的。善說十種，在九種的基礎上加上舍根，因為是從善的角度來說的。十六種，除去男女根、憂根、苦根、命根、意根、惡思所思。六種指的是五受根，意根取染污的部分。或者五根除去舍根來說。又一同取六根，翻轉善而來。惡作所作有十三種，除去後八善根以及命根。又解釋說，善思九種，取信等五根、喜根、樂根、舍根、意根，除去苦根、憂根。苦根在五根中，不是思。憂根不是暢適的，所以不取。善說中十種，加上憂根的緣故。憂根是引起美辭的緣故。善作者十六種，指的是眼等五根以及命根，加上前面的十種，所以是十六種。爲了身業，總共依靠男女根。不是善根無漏，不是實法，所以不通達凡夫的情感。或者惡思者，三種唯獨依靠憂根、苦根、舍根，因為是惡的性質。惡說指的是加上喜根，是色染污的部分，也就是四種。惡作加上眼等五根以及命根，所以是十種。或者並取男女根，就是十二種。最勝或者業的所依處是九種，指的是七色以及苦根、憂根。依靠五受根而生起煩惱業。八種斷煩惱業的領納者，除去兩種，指的是憂根、苦根。領納吉祥敗壞的有十一種，指的是七色、憂根、苦根，以及意根、命根。能夠引生的有後八種，指的是八苦。五種作吉祥者。
【English Translation】 English version: The First Chapter on Verification and Comparison.
The treatise states that the remaining wholesome dharmas are included within the roots of faith, etc. This refers to the latter three unconditioned roots. Because the provisional is inseparable from the real, it is not discussed separately. However, the above only clarifies the sixteen roots completely, without mentioning the three roots of suffering, pleasure, and equanimity. Yet, in the sequence, the latter three roots have not been discussed, so now it specifically points to the seven aspects of mindfulness of the body, the five roots of feeling, and the mind root. The latter nine dharmas should be understood as stated in the treatise. The supreme support of the Truth of Suffering is ninefold, referring to the seven forms, the life root, and equanimity. The supreme support of the Truth of Accumulation is fivefold, referring to the five roots of feeling, because it is the root of defilement. The supreme support of the Truth of Cessation is all defilements, attaining purity by cutting off defilements. The supreme support of the Truth of the Path is eightfold, which can be known. Furthermore, it is explained that in the Truth of Suffering, there is the reason for taking and relinquishing roots. In the Truth of Accumulation, equanimity is excluded, and the mind root is taken. If the feeling of equanimity is not taken in the Truth of Suffering, and the mind root is taken, then the Truth of Accumulation takes and relinquishes roots. The so-called nine kinds of wholesome thought refer to the five roots of faith, etc., the three unconditioned roots, and the mind root, because it is spoken of in terms of the gate of love and attachment. The ten kinds of wholesome speech add equanimity to the nine, because it is spoken of from a wholesome perspective. The sixteen kinds exclude the male and female roots, the sorrow root, the suffering root, the life root, the mind root, and evil thoughts. The six kinds refer to the five roots of feeling, with the mind root taking the defiled part. Or the five roots are spoken of excluding equanimity. Also, the six roots are taken together, reversing the wholesome. There are thirteen kinds of evil deeds, excluding the latter eight wholesome roots and the life root. Furthermore, it is explained that the nine kinds of wholesome thought take the five roots of faith, etc., the joy root, the pleasure root, the equanimity root, and the mind root, excluding the suffering root and the sorrow root. The suffering root is among the five roots, not thought. The sorrow root is not pleasant, so it is not taken. The ten kinds in wholesome speech add the sorrow root. The sorrow root is the reason for a beautiful expression. The sixteen kinds of wholesome actions refer to the five sense organs and the life root, adding the previous ten, so there are sixteen. For bodily karma, it relies on the male and female roots in general. It is not a wholesome root, unconditioned, not real, so it does not penetrate the emotions of ordinary beings. Or the three kinds of evil thoughts rely solely on the sorrow root, the suffering root, and the equanimity root, because they are of an evil nature. Evil speech refers to adding the joy root, which is the defiled part of form, that is, four kinds. Evil deeds add the five sense organs and the life root, so there are ten kinds. Or taking both the male and female roots, there are twelve kinds. The most supreme or the support of karma is ninefold, referring to the seven forms and the suffering root and the sorrow root. Afflictive karma arises relying on the five roots of feeling. The eight kinds of those who sever afflictive karma exclude two, referring to the sorrow root and the suffering root. There are eleven kinds of those who receive auspiciousness and ruin, referring to the seven forms, the sorrow root, the suffering root, and the mind root and the life root. The latter eight kinds are able to lead, referring to the eight sufferings. The five kinds of those who create auspiciousness.
謂觀人而舍。為第三。余可知。十種忍辱者。初三緣三世。次二謂愛我怨家故。饒益增我知識故。損上五。通名第六。一切怨害忍怨家。欲起方便來害。亦忍彼方便是怨害忍也。又解一切怨害忍者。謂但逢怨。即忍一切因忍者。謂怨起因欲害即忍也。受教為第八。受他教忍故。自思擇能忍。第九生修忍。自性怨害忍為第十。或有人受教來害命忍。名受教怨害忍。或他善思擇來欲害我。名擇力忍。自性者本效能為害也。又一切因。怨害忍者。謂以怨害為因。又有諸欲忍事中。皆能忍受教。以下三如次。聞思修慧相應忍。
論云此中舍相舍具名舍者。法師云。相者體也。即無貪相應思具者。如上列者。又舍相相體。即第五最勝舍。捨己身故。具者上四資財故。
無顛倒違負者。謂詐取他物。執為己有名顛。今無此也。
不放逸中。修習諸善法防護不善心等者。謂修善法。亦有因有果相。而防護不善亦爾故。言俱為彼相。俱為因果相也。
五力。別配亦得。總配亦得。
先煩惱得八者。謂七色及命意一名色為緣。六處第六故。觸為緣五受信等八。善以精進為緣。七色及命應防。意一應調靜。五受應寂止。信等八善性調順。
悲罥菩薩者。罥不令離生死。如馬被罥。依未至定。得第三果
【現代漢語翻譯】 現代漢語譯本： 所謂『觀人而舍』，是第三種忍辱。其餘可以類推。十種忍辱是：最初三種是緣於三種對像和三種時世。其次兩種是：因為愛護我、怨恨我的仇家而忍辱；因為饒益、增長我的知識而忍辱。損害以上五種情況的，統稱為第六種。『一切怨害忍怨家』，是指一切怨恨和傷害都忍受仇家。當仇家想要採取行動來加害時，也忍受他的行動，這就是『怨害忍』。另一種解釋『一切怨害忍』是：只要遇到仇家，就忍受。『一切因忍』是指：仇恨的起因是想要加害，就忍受。『受教』是第八種，因為接受他人的教導而忍辱。自己思考後能夠忍受，是第九種『生修忍』。『自性怨害忍』是第十種。或者有人接受教唆來加害性命而忍辱，稱為『受教怨害忍』。或者他人經過周密思考後想要加害我，稱為『擇力忍』。『自性』是指本性就能夠造成傷害。另外，『一切因怨害忍』是指以怨害為起因。還有在各種慾望忍耐的事情中，都能夠忍受教導。以下三種忍辱依次與聽聞、思考、修習的智慧相應。
論中說，『此中舍相、舍具名舍』，法師說，『相』是指本體，即與無貪相應的思擇。『具』是指如上所列舉的。另外，『舍相相體』，即第五種最殊勝的舍，因為捨棄自身。『具』是指以上四種資財。
『無顛倒違負』，是指詐騙取得他人的財物，卻執著認為是自己的，這叫做『顛倒』。現在沒有這種情況。
在『不放逸』中，『修習諸善法，防護不善心等』，是指修習善法，也有因和果的相狀。防護不善也是如此，所以說兩者都具有彼相，都具有因果的相狀。
五力，可以分別對應，也可以總體對應。
先由煩惱得到八種（結果），是指七種色法以及命根和意根，這一個（意根）名為『色為緣』。六處是第六個，所以說『觸為緣』，五種感受等是第八個。善法以精進為緣，七種色法以及命根應該防護，意根應該調伏安靜，五種感受應該寂靜止息。信等八種善性應該調順。
『悲罥菩薩』，『罥』是不讓他離開生死，就像馬被韁繩束縛一樣。依靠未至定，得到第三果（阿那含果）。
【English Translation】 English version: The so-called 'observing people and relinquishing' is the third type of forbearance (忍辱, rěn rǔ). The rest can be inferred by analogy. The ten types of forbearance are: the first three are based on three objects and three times. The next two are: enduring because of loving me and hating my enemies; enduring because of benefiting and increasing my knowledge. Harming the above five situations is collectively called the sixth type. 'Enduring all grievances and harms from enemies' refers to enduring all hatred and harm from enemies. When an enemy wants to take action to harm, also endure his actions, this is 'enduring grievances and harms'. Another explanation of 'enduring all grievances and harms' is: as long as you encounter an enemy, you endure. 'Enduring all causes' means: if the cause of hatred is wanting to harm, you endure. 'Receiving instruction' is the eighth type, enduring because of receiving instruction from others. Being able to endure after thinking for oneself is the ninth type, 'cultivating forbearance'. 'Inherent grievance and harm forbearance' is the tenth type. Or someone endures harm to life after being instigated, which is called 'receiving instruction grievance and harm forbearance'. Or others want to harm me after careful consideration, which is called 'selective force forbearance'. 'Inherent' refers to the ability to cause harm by nature. In addition, 'enduring all causes of grievances and harms' refers to taking grievances and harms as the cause. Also, in various matters of enduring desires, one can endure teaching. The following three types of forbearance correspond to the wisdom of hearing, thinking, and cultivating in order.
The treatise says, 'Here, relinquishing the aspect and relinquishing the means are called relinquishing.' The Dharma master says, 'Aspect' refers to the essence, that is, the contemplation corresponding to non-greed. 'Means' refers to those listed above. In addition, 'relinquishing the aspect and essence' is the fifth most supreme relinquishing, because one relinquishes oneself. 'Means' refers to the above four kinds of wealth.
'No inverted violation' refers to fraudulently obtaining other people's property, but clinging to the idea that it is one's own, which is called 'inversion'. There is no such situation now.
In 'non-negligence', 'cultivating all good dharmas, protecting against unwholesome minds, etc.' refers to cultivating good dharmas, which also has the appearance of cause and effect. Protecting against unwholesome is also the same, so it is said that both have that appearance, and both have the appearance of cause and effect.
The five powers can be matched separately or collectively.
First, obtaining eight (results) from afflictions refers to the seven forms and the root of life and the root of mind, this one (root of mind) is called 'form as the condition'. The six places are the sixth, so it is said that 'contact is the condition', and the five feelings, etc., are the eighth. Good dharmas take diligence as the condition, the seven forms and the root of life should be protected, the root of mind should be subdued and quieted, and the five feelings should be quieted and stopped. The eight good qualities such as faith should be harmonious.
'Bodhisattva of Compassionate Snare', 'snare' does not allow him to leave birth and death, just like a horse is bound by reins. Relying on the unreached concentration (未至定, wèi zhì dìng), one obtains the third fruit (Anagamin 果, ā nà hán guǒ).
時。起初靜慮喜根不者。答有一能入。有一不能。謂利根眾多善資助身能現起。此有二。一利根。二眾多善本資助。如鈍根者。雖善多資助。根鈍不能入。如利根無善資不能入。要利根善助方起喜也。如不能者。得果已方別引起喜根。法師云。何以不說樂者。以樂即喜受。義說無別體故不說。如第三禪。方有真樂受。準此義說樂亦得故。前引證有喜受。亦有樂言。悅五根義即是樂。然以無別方便。定處五根。隱而不說有。亦同何妨。
論云八根入初靜慮三一分能入一分不能入者。八者即信等五喜舍意根。本方便合說也。云不能者。謂異生不能樂根體有微故不說。第三禪八。同以喜樂別。第四以上除樂。有餘七。后三可知。
論云或一根或八根得初果者。一者謂未知欲知根。此在向中得果。非俱中得果。八者即信等五舍意及未知欲知八。總別合說也。樂在第三禪故不取或二或九得一來果者。謂未知欲知已知根二九者。即前八加已知根次第人。依已知根超越人。作未知欲知根。合作法故 或二九喜根非堅住者。謂未至定喜根。若非或九十不還果或十一或二者。總別合有十一 十一者。謂信等五喜樂舍意並未知當知已知。此並通超越次第論故。十一 二者謂未知當知已知二假根。超越次第別也。合論故二得第四
果 或一或十者。一者假根。此據無間道。向亦即已知根。十者即信等五喜樂舍意並一假根。大乘亦得言次第超越。第四果體二。並十根得。若俱舍通解脫道。根亦是即加此一。
論云依一性舍為依舍種種舍者。即與定心俱舍舍散心舍也。緣無想界舍為依。舍一性舍也。又解無色界舍。唯緣法塵名一性舍。色界境多名種種舍。緣無心舍。名無所依舍。緣有心名一性舍。今緣空心舍舍。緣有心舍也。
五種性人練根。如對法十三抄 問若預流者。修練根時。既得練根。亦證一來果也。答證等者。初果轉根時。作意求利根。及得第二果。斷六品惑時果。復轉根。根果二障。六無間道所斷。此約得期心同斷語。若別期心者。亦別時得果等。不得不還者。
論云二因一對治難得。即欲界離欲時。三難中一也。非想復為一也 所得義廣大者。即禪果功德廣大故也。亦顯無為果多也。不言一來得不還。不同預流。雖得唯有別期心。無俱得義。不違離欲。亦準期心故。爾今大來轉根。無間道即斷。未得果義 問如何練根道即斷道。法師云。如小乘有學練根。準見道為一品。無學練根唯修道。為九品者。若爾此中如取一來人。為六品斷道。如何有練根。為六品即成也。故知亦不得一品。以為六品故。亦不得為九品練
【現代漢語翻譯】 現代漢語譯本 果：或者是一個，或者是十個。一個指的是假根（意識）。這是根據無間道（證悟過程中的一個階段）來說的。向（趨向于果位）也就是已知根。十個指的是信、精進、念、定、慧這五根，以及喜、樂、舍、意，再加上一個假根。大乘佛教也可以說有次第超越（修行階段的超越）。第四果（阿羅漢果）的體性是二，指的是慧和解脫。並加上十根才能獲得。如果按照俱舍宗通用的解脫道，根也就是再加上這一個（假根）。
論中說，『依靠一性舍（與定心相應的舍受）作為所依，捨棄種種舍（與散亂心相應的舍受）』，這就是指與定心相應的舍受，捨棄與散亂心相應的舍受。依靠無想界的舍受作為所依，捨棄一性舍。又解釋說，無舍（原文如此，可能為『所有舍』的筆誤），僅僅緣於法塵（意識的對象）的稱為一性舍，境多（原文如此，可能為『所緣境多』的筆誤）的稱為種種舍。緣于無心（沒有心識活動）的舍受，稱為無所依舍。緣于有心（有心識活動）的稱為一性舍。現在緣于空心的舍受，是緣于有心的舍受。
五種性的人修習練根（通過修行提升根器的能力），可以參考《對法》第十三抄。問：如果預流果（初果）的修行者，在修習練根的時候，既然能夠練根，也能證得一來果（二果）嗎？答：證等（證得等等），初果轉根的時候，作意（有意識地）追求利根，以及證得第二果，斷除六品惑（煩惱）的時候，果位再次轉根。根和果的兩種障礙，是六無間道所斷除的。這是按照得果的期限和心念相同來說的。如果期限和心念不同，那麼得果等等的時間也會不同。不得不還果（不會再退回來的果位）。
論中說，『二因一對治難以獲得』，指的是在欲界離欲的時候，是三種困難中的一種。非想非非想處天也算是一種困難。所得的意義廣大，指的是禪定和果位的功德廣大。也顯示了無為果（涅槃）的殊勝。不說一來果能得不還果，是因為和預流果不同，雖然能夠獲得，但是隻有別期心（在不同時間證得果位），沒有俱得義（同時證得果位）。不違背離欲，也是因為期限和心念不同。現在大乘轉根，無間道立即斷除，還沒有得到果位的意義。問：如何練根的道就是斷道？法師說，如同小乘有學（還在學習的修行者）練根，按照見道為一品，無學（已經證得果位的修行者）練根只有修道，分為九品。如果這樣，那麼這裡如果取一來果的人，作為斷除六品煩惱的道，如何有練根，作為六品就能夠成就呢？所以知道也不能以一品作為六品，所以也不能作為九品來練。
【English Translation】 English version Fruit: It can be either one or ten. One refers to the false root (consciousness). This is according to the Anantarya-marga (無間道, the immediate path). 'Towards' (approaching the fruit) is also the known root. Ten refers to the five roots of faith (信), vigor (精進), mindfulness (念), concentration (定), and wisdom (慧), as well as joy (喜), happiness (樂), equanimity (舍), intention (意), plus one false root. In Mahayana Buddhism, it can also be said that there is sequential transcendence (次第超越, transcendence of stages of practice). The nature of the fourth fruit (Arhatship, 阿羅漢果) is two, referring to wisdom and liberation. It is obtained along with the ten roots. If according to the Abhidharma-kosa's (俱舍宗) common path of liberation, the root is also just adding this one (false root).
The treatise says, 'Relying on the equanimity of one nature (舍受 associated with meditative concentration) as the basis, abandoning various equanimities (舍受 associated with scattered mind),' this refers to the equanimity associated with meditative concentration abandoning the equanimity associated with scattered mind. Relying on the equanimity of the realm of non-perception (無想界) as the basis, abandoning the equanimity of one nature. It is also explained that the equanimity of no ** (original text, possibly a typo for 'all equanimity'), only related to the dharma-dust (法塵, object of consciousness) is called equanimity of one nature, ** many realms (original text, possibly a typo for 'the object of focus is many') is called various equanimities. Equanimity related to no-mind (no mental activity) is called equanimity with no basis. Equanimity related to mind (mental activity) is called equanimity of one nature. Now, equanimity related to empty mind is equanimity related to mind.
People of the five natures practice root cultivation (練根, the ability to enhance the capacity of the roots through practice), which can be referred to in the thirteenth copy of the Abhidharma. Question: If a Stream-enterer (預流果, first fruit) is practicing root cultivation, since they can cultivate the roots, can they also attain the Once-returner fruit (一來果, second fruit)? Answer: Attaining etc., when the Stream-enterer transforms the roots, intentionally (作意, consciously) seeking sharp roots, and when attaining the second fruit, when cutting off the six grades of delusion (煩惱), the fruit again transforms the roots. The two obstacles of roots and fruits are cut off by the six Anantarya-margas (無間道). This is according to the time limit for attaining the fruit and the mind being the same. If the time limit and the mind are different, then the time for attaining the fruit etc. will also be different. The fruit of no return (不得不還果, the fruit that will not regress).
The treatise says, 'Two causes and one antidote are difficult to obtain,' referring to when leaving desire in the desire realm, it is one of the three difficulties. The realm of neither perception nor non-perception is also considered a difficulty. The meaning of what is obtained is vast, referring to the vast merits of meditation and the fruit. It also shows the excellence of the unconditioned fruit (涅槃, Nirvana). It is not said that the Once-returner fruit can attain the Non-returner fruit, because it is different from the Stream-enterer fruit, although it can be obtained, it only has a separate intention (attaining the fruit at different times), there is no meaning of simultaneous attainment. It does not contradict leaving desire, also because the time limit and the mind are different. Now, in Mahayana root transformation, the Anantarya-marga (無間道) is immediately cut off, and the meaning of not yet attaining the fruit. Question: How is the path of root cultivation the path of cutting off? The Dharma master said, like the Shravakas (聲聞乘) who are still learning practice root cultivation, according to the path of seeing as one grade, those who have already attained the fruit only have the path of cultivation, divided into nine grades. If so, then if we take the person of the Once-returner fruit as the path of cutting off the six grades of affliction, how can there be root cultivation, as the six grades can be accomplished? Therefore, it is known that one grade cannot be taken as six grades, so it cannot be practiced as nine grades.
根。得一來。雖有六品故。今大乘。或一品如得起練根。或六品如起一來道。並期心練根故。
論云于勝解行地立初根等者。此亦二說。一云此大乘。不同小乘地前名勝解行地。名未知欲知。入見道無間道。乃至金剛定。名已知根。已知遍滿真如義故。未知遍滿真如。名未知欲知。不如小乘未以知重知。名未知當知故。今此文為正。入見道已去皆名已知根。如來地明滿故名具知。無間道金剛喻定。未明滿故。不名具知。第二解云。其實初根。見道無間道。未出觀已來十五心前是。今從多時。顯易了處語故。言勝解行地。亦無違也。此並正法藏解。
三滿中。皆是學中為論 問中約學為問故也。此三並別有體性。如根滿初二果。亦得定滿。要斷第三禪以下惑種盡故。得滅定方得果滿。即唯斷欲九品。上地一品未斷。即得無學。亦有三別體。一根滿。二定滿。三果滿 即一切者。是此中果滿。不可例言。定通有心無心。無心得已方得定滿。果滿通有學無學。無學得已成果滿。以定中無心定為重故。果障不還障為重故。
論云由四緣諸根名不調伏者。謂乃至令不縱逸為一 若應縱者。下至令不現起 二斷對治力下。至為性無著。三為性煩惱。不復現行四此四並見解調根下。四根返解不調。
十四根
【現代漢語翻譯】 現代漢語譯本 根（indriya，指修行中的信、精進、念、定、慧五根）。得一來（sakrdagamin，二果阿羅漢）。雖有六品（指欲界的六品煩惱）故。今大乘。或一品如得起練根。或六品如起一來道。並期心練根故。
論云于勝解行地立初根等者。此亦二說。一云此大乘。不同小乘地前名勝解行地。名未知欲知。入見道無間道。乃至金剛定。名已知根。已知遍滿真如義故。未知遍滿真如。名未知欲知。不如小乘未以知重知。名未知當知故。今此文為正。入見道已去皆名已知根。如來地明滿故名具知。無間道金剛喻定。未明滿故。不名具知。第二解云。其實初根。見道無間道。未出觀已來十五心前是。今從多時。顯易了處語故。言勝解行地。亦無違也。此並正法藏解。
三滿中。皆是學中為論 問中約學為問故也。此三並別有體性。如根滿初二果。亦得定滿。要斷第三禪以下惑種盡故。得滅定方得果滿。即唯斷欲九品。上地一品未斷。即得無學。亦有三別體。一根滿。二定滿。三果滿 即一切者。是此中果滿。不可例言。定通有心無心。無心得已方得定滿。果滿通有學無學。無學得已成果滿。以定中無心定為重故。果障不還障為重故。
論云由四緣諸根名不調伏者。謂乃至令不縱逸為一 若應縱者。下至令不現起 二斷對治力下。至為性無著。三為性煩惱。不復現行四此四並見解調根下。四根返解不調。
十四根
【English Translation】 English version Root (indriya, referring to the five roots of faith, diligence, mindfulness, concentration, and wisdom in practice). Obtaining a Sakrdagamin (second-stage Arhat). Although there are six grades (referring to the six grades of afflictions in the desire realm). Now, in Mahayana, one grade is like attaining the practice of refining the roots, or six grades are like arising on the path of a Sakrdagamin. Both aim to refine the roots with focused intention.
The treatise says that the initial roots are established in the stage of 'understanding and practice'. There are two explanations for this. One explanation is that this is Mahayana, which differs from the Hinayana where the stage before the path of seeing is called the stage of 'understanding and practice', named 'unknown and wanting to know'. Entering the path of seeing, the path of no interval, and even the Vajra Samadhi, is called 'knowing the roots', because one already knows the meaning of the pervasive Suchness. Not yet knowing the pervasive Suchness is called 'unknown and wanting to know'. It is not like Hinayana, where not yet knowing repeatedly is called 'unknown and to be known'. Now, this text is correct. Entering the path of seeing and beyond are all called 'knowing the roots'. The Tathagata's stage is clear and complete, hence it is called 'fully knowing'. The path of no interval and the Vajra-like Samadhi are not yet clear and complete, hence they are not called 'fully knowing'. The second explanation is that the actual initial roots are before the fifteen moments of thought after entering the path of seeing and the path of no interval, before emerging from contemplation. Now, speaking from a longer time frame and an easily understood perspective, saying 'stage of understanding and practice' is not contradictory. This is the explanation of the Zhengfa Zang.
Among the three fulfillments, all are discussed within the context of learning. The questions are also asked from the perspective of learning. These three all have separate entities. For example, the fulfillment of the roots is like the first two fruits, and one can also attain the fulfillment of Samadhi. One must exhaust the seeds of delusion below the third Dhyana to attain the fulfillment of the fruit by attaining cessation Samadhi. That is, only cutting off the nine grades of desire. If one grade of the upper realm is not cut off, one attains non-learning. There are also three separate entities: one is the fulfillment of the roots, two is the fulfillment of Samadhi, and three is the fulfillment of the fruit. 'That is, everything' refers to the fulfillment of the fruit in this context. It cannot be generalized. Samadhi encompasses both mind and no-mind. One attains the fulfillment of Samadhi after attaining no-mind. The fulfillment of the fruit encompasses both learning and non-learning. One achieves the fulfillment of the fruit after attaining non-learning. Because no-mind Samadhi is emphasized in Samadhi, and the obstacle of non-returning is emphasized in the fruit.
The treatise says that the roots are called 'untamed' due to four conditions. That is, even to the point of not allowing indulgence is one. If it should be indulged, down to not allowing it to arise. Two, the power of cutting off the counteracting force, down to being without attachment in nature. Three, afflictions by nature do not reappear. Four, these four, along with seeing and understanding the taming of the roots, the four roots revert to untamed.
Fourteen roots.
攝三聚有情。謂除信等八。一向善故。外處小分者。謂五塵扶根者。及法處心所等故言少分五根攝受者。謂五受三受更互相攝故不攝覺品中。或四或六者。合語業命為一故。四開為六也。以此文準正思惟。雖發語言加行。不同小乘是尋。今取所依慧約體故。慧根所攝信等五根三無漏相攝中。無漏三寬。信等五狹。
遍知者。智也。無為從因為名。目遍知也 此中或二。謂預流者超越取第四果者。或三。謂超越不還人。后離色無色慾故。或四。謂預流者次第取。后離三界欲故。此大乘中見道唯一品。所以如此。或五者。即預流四諦為四。今大乘亦不得分界地別時。但一諦為一剎那故。四超越取阿羅漢果故五或六者。即見道二乘通有三心。謂見道有三故。六或七。今見道四諦修道三故。七或九如文。隨順理門。或十如十地障。此中無一者。八者由二緣。而得建立。遍知者。謂見道六。通達諦理也。修道三永度界也 由相同分界不同分及同分故立二遍知者。謂苦集一物故。相同分故。非色界。不同分是欲界。苦集遍知。苦集一物。色無色二界合立故。名立相同分及界同分。故立色無色苦集遍知。道滅相別。欲非色無色界故。立欲上滅道二遍知。見道相別。色無色界地。同分滅故。立色無色滅道二遍如故。合前有六也。
【現代漢語翻譯】 現代漢語譯本 攝三聚有情（指眾生）。即去除信等八法。因為它們完全是善的。外處的小部分，指的是五塵（色、聲、香、味、觸）扶助五根（眼、耳、鼻、舌、身）的情況，以及法處（意識的對象）和心所（心理活動）等，所以說是少部分。五根攝受，指的是五受（苦、樂、喜、憂、舍）和三受（苦、樂、不苦不樂）互相攝受，因此不攝受覺品（菩提分的組成部分）。覺品中或者四或者六，是因為合併語業（口頭行為）和命為一體，所以是四，分開就是六。根據這段文字，正確地思惟，即使發起語言的加行，也不同於小乘的尋（粗略的思考），現在取所依的智慧，約其本體而言。慧根所攝的信等五根，與三無漏根（未知當知根、已知根、具知根）相攝中，無漏三根範圍寬廣，信等五根範圍狹窄。
遍知，指的是智慧。無為法從因上得名，稱為遍知。這裡或者有二，指的是預流果（須陀洹）超越次第，直接證得第四果（阿羅漢果）的情況。或者有三，指的是超越不還果（阿那含），之後脫離色界和無色界貪慾的情況。或者有四，指的是預流果次第證得，之後脫離三界（欲界、色界、無色界）貪慾的情況。在大乘中，見道（證悟真理的最初階段）只有一種品類。之所以如此，或者有五種情況，即預流果的四諦（苦、集、滅、道）為四，現在大乘也不得劃分界地和時間，只以一諦為一剎那，所以是四。超越次第證得阿羅漢果，所以是五。或者有六種情況，即見道的二乘（聲聞乘、緣覺乘）共通具有三種心，即見道有三種。所以是六。或者有七種情況，即見道有四諦，修道有三種，所以是七。或者有九種情況，如經文所說，隨順理門。或者有十種情況，如十地（菩薩修行的十個階段）的障礙。這裡沒有一種情況，八種情況由兩種緣而得以建立。遍知，指的是見道的六種，通達四諦真理。修道的三種，永遠脫離界。
由相同分界不同分以及同分，而建立兩種遍知。指的是苦諦和集諦本質相同，所以是相同分。不是貪慾，不同分指的是欲界。苦諦和集諦的遍知，苦諦和集諦本質相同。色界和無色界二界合併建立，所以名為建立相同分以及界同分。所以建立色界和無色界的苦諦和集諦的遍知。道諦和滅諦的相狀不同，欲界不是色界和無色界，所以建立欲界和上界的滅諦和道諦兩種遍知。見道的相狀不同，色界和無色界，同分滅盡，所以建立色界和無色界的滅諦和道諦兩種遍知。合起來前面有六種情況。
【English Translation】 English version It encompasses sentient beings in the three aggregates (khandha). This refers to the removal of eight factors such as faith (saddha), etc., because they are entirely wholesome. The small portion of external realms refers to the case where the five sense objects (rupa, sadda, gandha, rasa, photthabba) support the five sense faculties (eye, ear, nose, tongue, body), as well as the mind-objects (dhamma) and mental factors (cetasika), hence it is said to be a small portion. The reception by the five faculties refers to the mutual reception of the five feelings (dukkha, sukha, somanassa, domanassa, upekkha) and the three feelings (dukkha, sukha, adukkhamasukha), therefore it does not encompass the factors of enlightenment (bojjhanga). In the factors of enlightenment, there are either four or six because speech-kamma (verbal action) and life are combined as one, hence it is four; when separated, it is six. According to this text, contemplate correctly, even if the effort of speech is initiated, it is different from the 'seeking' (vitakka) of the Lesser Vehicle (Hinayana); now, taking the wisdom on which it relies, in terms of its essence. Among the five faculties such as faith, etc., encompassed by the wisdom-faculty, and the three non-outflow faculties (anัญญาtaัญญาssamิทาvียา, ัญญา, ัญญาtัญญาvี), the three non-outflow faculties are broad, while the five faculties such as faith, etc., are narrow.
'Complete knowledge' refers to wisdom (panna). The unconditioned (asankhata) is named from its cause, and is called 'complete knowledge'. Here, there are either two, referring to the case where a stream-enterer (sotapanna) transcends the stages and directly attains the fourth fruit (arahatta). Or there are three, referring to the transcendence of a non-returner (anagami), who then abandons desire for the form realm (rupa-dhatu) and formless realm (arupa-dhatu). Or there are four, referring to the stream-enterer who attains the fruits in order, and then abandons desire for the three realms (kama-dhatu, rupa-dhatu, arupa-dhatu). In the Great Vehicle (Mahayana), the path of seeing (darshana-marga), the initial stage of enlightenment, has only one category. The reason for this is that there are either five cases, that is, the four noble truths (dukkha, samudaya, nirodha, magga) of the stream-enterer are four; now, the Great Vehicle does not divide realms, grounds, or times, but takes one truth as one moment (ksana), so there are four. Transcending the stages to attain the fruit of arahantship, so there are five. Or there are six cases, that is, the two vehicles (shravaka-yana, pratyekabuddha-yana) of the path of seeing commonly have three minds, that is, the path of seeing has three. So there are six. Or there are seven cases, that is, the path of seeing has four truths, and the path of cultivation (bhavana-marga) has three, so there are seven. Or there are nine cases, as the text says, following the gate of reason. Or there are ten cases, like the obstructions of the ten grounds (bhumi) of a Bodhisattva. Here, there is not one case; eight cases are established by two causes. 'Complete knowledge' refers to the six of the path of seeing, understanding the truth of the four noble truths. The three of the path of cultivation, forever escaping the realms.
Two kinds of complete knowledge are established by the same division of realms, different divisions, and the same division. This refers to the fact that the truth of suffering (dukkha-satya) and the truth of origin (samudaya-satya) are the same in essence, so it is the same division. It is not desire (raga); the different division refers to the desire realm (kama-dhatu). The complete knowledge of the truth of suffering and the truth of origin, the truth of suffering and the truth of origin are the same in essence. The form realm and the formless realm are combined and established, so it is called establishing the same division and the same division of realms. Therefore, the complete knowledge of the truth of suffering and the truth of origin of the form realm and the formless realm is established. The characteristics of the truth of the path (magga-satya) and the truth of cessation (nirodha-satya) are different; the desire realm is not the form realm and the formless realm, so two kinds of complete knowledge of the truth of cessation and the truth of the path of the desire realm and the upper realms are established. The characteristics of the path of seeing are different; in the form realm and the formless realm, the same division is extinguished, so two kinds of complete knowledge of the truth of cessation and the truth of the path of the form realm and the formless realm are established. Combining the previous ones, there are six cases.
見道下三修道。
論云諸相隨好舌根及四根依處所攝者。謂得上味相。是舌根相好。余但四根依處。謂身毛上靡一孔一毛。千輻輪相。是身根依處。馬王藏相。男根依處。目紺青色。眼根依處。舌覆面門。廣長。舌根依處 十力以慧具知二根為體。此中準無畏五根並得體。此據強勝為論。如言如來十智力故慧強也。偏舉四無畏。五根無強弱故。皆以為體 三種念住。謂以三善根。謂無貪于欽仰者生故。無嗔于謗者生故。無癡或通或局。唯于處中者生故。
論云大悲非根所攝是無嗔無癡所攝者。故知無癡別有體性。六根證永斷習氣者。謂信等五具知根。
論云異熟品粗重阿羅漢等所未能斷者。一釋云。諸種子名異熟。此品剛礦性由未能斷。所以有高足越坑等。又解謂由煩惱為緣力故。引得異熟無記相起。煩惱雖斷。然煩惱習氣力故。令異熟體。由有無堪任性。隨逐名為異熟品粗重 又法執種子。四無記中異熟品攝。品言品類。是異熟種故。此佛地論解。今由有此粗重苦。名異熟品粗重。如來永斷。
論云觸能攝受者。若喜若樂若舍一分者。今解觸取六識為體。此俱觸能攝受喜樂二受全。及舍一分受 攝益者。滋長義。憂苦違損非攝益。舍通善惡果。今取善果舍。故言一分。或舍通欣戚。未今取
【現代漢語翻譯】 現代漢語譯本 見道下三修道。
《瑜伽師地論》中說，諸如隨好中的舌根以及四根的依處所包含的，指的是得上味相（能夠獲得上妙滋味的相）。這是舌根的相好。其餘的只是四根的依處。例如，身毛向上生長，每個毛孔只有一根毛，以及千輻輪相（腳底有一千個輻條的輪子形狀），是身根的依處。馬王藏相（男性生殖器隱藏於體內，如馬王一般），是男根的依處。眼睛呈現紺青色，是眼根的依處。舌頭能夠覆蓋整個面部，又寬又長，是舌根的依處。十力（如來的十種力量）以智慧完全瞭解，二根（眼根和耳根）為本體。這裡按照無畏（佛的四無畏）的說法，五根（眼、耳、鼻、舌、身）都可以是本體。這裡是根據最強勝的情況來討論的。例如說，如來因為有十智力，所以智慧強大。單獨列舉四無畏，是因為五根沒有強弱之分，所以都認為是本體。三種念住（身念住、受念住、心念住），是以三種善根（無貪、無嗔、無癡）為基礎的。對於欽佩的人，生起無貪；對於誹謗的人，生起無嗔；對於處在中間狀態的人，生起無癡，或者普遍或者侷限。
《瑜伽師地論》中說，大悲（對眾生的大慈悲心）不是根所包含的，而是無嗔和無癡所包含的。因此可知，無癡有其獨立的體性。六根（眼、耳、鼻、舌、身、意）中能夠證得永斷習氣的是信等五根（信根、精進根、念根、定根、慧根）。
《瑜伽師地論》中說，異熟品粗重（由異熟果產生的粗重），是阿羅漢等都未能斷除的。一種解釋是，各種種子名為異熟，這種品類的剛強堅固的性質，由於未能斷除，所以會有高足越過坑等現象。另一種解釋是，由於煩惱作為因緣的力量，引得異熟無記相（不善不惡的感受）生起。煩惱雖然斷除，但是煩惱的習氣力量，使得異熟的本體，由於有無堪任性（能夠或不能夠承受），隨之而生，名為異熟品粗重。又是法執的種子，屬於四無記（四種非善非惡的心理狀態）中的異熟品所包含的。品，指的是品類，是異熟的種子。這是《佛地經論》的解釋。現在由於有這種粗重的痛苦，名為異熟品粗重。如來能夠永遠斷除。
《瑜伽師地論》中說，觸（感覺）能夠攝受，指的是喜、樂、舍（三種感受）的一部分。現在的解釋是，觸以六識（眼識、耳識、鼻識、舌識、身識、意識）為本體。這種觸能夠完全攝受喜和樂兩種感受，以及舍的一部分感受。攝益，是滋長的意思。憂和苦會違背和損害，不是攝益。舍通向善惡果，現在取善果的舍，所以說是一部分。或者舍通向欣和戚（喜悅和悲傷），現在取……
【English Translation】 English version The three practices under the Path of Seeing.
The Yogācārabhūmi-śāstra states that the tongue-root and the four roots' bases included in the secondary marks are the 'taste-obtaining mark' (the mark of being able to obtain excellent tastes). This is a secondary mark of the tongue-root. The rest are merely the bases of the four roots. For example, body hair growing upwards, with one hair per pore, and the thousand-spoked wheel mark (a wheel shape with a thousand spokes on the soles of the feet) are the bases of the body-root. The 'horse-king hidden' mark (male genitalia hidden within the body, like a horse-king) is the base of the male-root. Eyes being sapphire-blue in color are the base of the eye-root. The tongue being able to cover the entire face, being wide and long, is the base of the tongue-root. The Ten Powers (the ten powers of a Tathagata) fully understand with wisdom, with the two roots (eye-root and ear-root) as their essence. Here, according to the explanation of Fearlessness (the Four Fearlessnesses of the Buddha), the five roots (eye, ear, nose, tongue, body) can all be the essence. This is discussed based on the most powerful situation. For example, it is said that because the Tathagata has the Ten Wisdom Powers, his wisdom is strong. Singling out the Four Fearlessnesses is because the five roots do not have strong or weak distinctions, so all are considered the essence. The Three Mindfulnesses (mindfulness of body, mindfulness of feeling, mindfulness of mind) are based on the three good roots (non-greed, non-hatred, non-delusion). Towards those who are admired, non-greed arises; towards those who slander, non-hatred arises; towards those who are in a neutral state, non-delusion arises, either universally or limitedly.
The Yogācārabhūmi-śāstra states that Great Compassion (great compassion for sentient beings) is not included in the roots, but is included in non-hatred and non-delusion. Therefore, it can be known that non-delusion has its own independent nature. Among the six roots (eye, ear, nose, tongue, body, mind), those that can attain the permanent severing of habitual tendencies are the five roots of faith, etc. (root of faith, root of diligence, root of mindfulness, root of concentration, root of wisdom).
The Yogācārabhūmi-śāstra states that the 'coarse heaviness of the Vipāka category' (the coarseness arising from the result of Vipāka) is what even Arhats, etc., have not been able to sever. One explanation is that various seeds are called Vipāka, and this category's strong and solid nature, because it has not been severed, is why there are phenomena such as 'high feet stepping over pits'. Another explanation is that due to the power of afflictions as conditions, the Vipāka non-specified marks (feelings that are neither good nor bad) arise. Although afflictions are severed, the power of the habitual tendencies of afflictions causes the essence of Vipāka, due to having or not having the ability to bear, to follow along, and is called the 'coarse heaviness of the Vipāka category'. Furthermore, the seeds of the attachment to Dharma belong to the Vipāka category within the four non-specified states (four types of psychological states that are neither good nor bad). 'Category' refers to types, being the seeds of Vipāka. This is the explanation of the Buddhabhūmi-śāstra. Now, because there is this coarse heavy suffering, it is called the 'coarse heaviness of the Vipāka category'. The Tathagata can permanently sever it.
The Yogācārabhūmi-śāstra states that 'contact' (sensation) can include, referring to a portion of joy, pleasure, and equanimity (three types of feelings). The current explanation is that contact takes the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) as its essence. This contact can fully include the two feelings of joy and pleasure, as well as a portion of the feeling of equanimity. 'Inclusion and benefit' means to nourish and grow. Sorrow and suffering contradict and harm, and are not inclusion and benefit. Equanimity leads to both good and bad results; now, taking the equanimity of good results, it is said to be a portion. Or equanimity leads to both joy and sorrow, now taking...
喜樂未生者。故言一分。有云由此故知。取觸數為觸食體。此不成解。違對法故。又此隨順理門。攝論云。觸食屬六識。意思希望喜根者。攝益善識者。此意俱受。亦通喜樂舍三受。然以喜相粗所以偏說。或唯舉欲界多分語。然上界亦通有樂故。舍下雖有。少而不論。此言為欲與三受俱。觸食思食名攝益。不欲取受觸二心所。由前二種攝益第八故。觸數緣現在。識意思緣未來故。識后明利長養。識后明利長養故名識食。亦通取六識中長養者為論。由段食等。初三食資持識故。令意根轉明盛生益。由二長養故。眠等非食。初長養。謂能令別有長養根大增盛各別義。二令無損。長養眠等有後無初。四食有初有後故是食 若爾天眼豈非定所長養耶。述曰雖從定所發起。正是定中觸思食所生。令長養根大增長。定但令不損。不能為益也。
論云由三門故二種雜染增長等者。三門謂前三食。煩惱業二染。依識食故。資長於識。余有現前。
論云以多分故易覺知故者。謂多分此四食。若爾業生。豈非多分。即言易覺知。簡如覺者。先業及凡夫離障雖易知。于諸念住易入。所以說此四句。謂段食入身。觸食入受。識食入意。思食入法也。四食日日易資養。所以余非。此中諸地獄。有諸漸細風名段食。初本地等尋伺地云。
【現代漢語翻譯】 現代漢語譯本：對於尚未產生的喜樂，所以說是一分（part）。有人說由此可知，取觸數為觸食的本體。這種解釋不成立，因為與《對法論》（Abhidharma）相違背。而且，這符合《攝大乘論》（Mahāyānasaṃgraha）的道理。《攝大乘論》說，觸食屬於六識。意是指希望喜根的人，攝益善識的人。這個意思包括受（feeling），也通於喜、樂、舍三種感受。然而，因為喜的相狀比較粗顯，所以偏重於說喜。或者只是舉欲界（Kāmadhātu）的大部分情況來說，實際上上界（higher realms）也通於有樂。舍受雖然在地獄也有，但很少而不論。這裡說的是爲了與三種感受俱生。觸食、思食名為攝益，不希望取受和觸這兩種心所（citta-caitta）。因為前兩種攝益第八識（Ālayavijñāna）的緣故。觸數緣于現在，識意思緣于未來。識之後明利長養，因為識之後明利長養，所以名為識食。也通於取六識中長養者來論述。因為段食等，最初三種食物資持識的緣故，令意根（manas）轉為明盛而生益。因為兩種長養的緣故，睡眠等不是食。最初的長養，是指能夠令別有長養根大增盛的各別意義。第二是令無損。長養睡眠等有後無初。四食有初有後，所以是食。如果這樣，天眼（divyacakṣus）難道不是由定（samādhi）所長養的嗎？解釋說，雖然是從定所發起，但正是定中的觸思食所生，令長養根大增長。定只是令不損，不能為益。 論中說，由於三種門徑的緣故，兩種雜染增長等等。三種門徑是指前三種食。煩惱和業兩種雜染，依靠識食的緣故，資長於識，其餘的有現前。 論中說，因為多分（majority）的緣故，容易覺知的緣故。是指大部分的這四食。如果這樣，業生（karma-born）難道不是多分嗎？就說是容易覺知。簡別如覺者（Buddha）。先業以及凡夫離障雖然容易知道，但在諸念住（smṛtyupasthāna）容易進入，所以說這四句。是指段食入身（body），觸食入受（feeling），識食入意（mind），思食入法（dharma）。四食日日容易資養，所以其餘的不是。這其中諸地獄（Naraka），有諸漸細的風名為段食。最初本地等尋伺地（Vitarka-vicāra bhūmi）說。
【English Translation】 English version: As for joy and happiness that have not yet arisen, it is said to be 'a part'. Some say that from this, it is known that taking the number of contacts is the substance of contact-food (sparśa-āhāra). This explanation is not valid because it contradicts the Abhidharma. Moreover, this is in accordance with the principles of the Mahāyānasaṃgraha. The Mahāyānasaṃgraha says that contact-food belongs to the six consciousnesses. It means those who hope for the root of joy, those who benefit the good consciousness. This meaning includes feeling (vedanā), and also applies to the three feelings of joy, happiness, and equanimity. However, because the characteristic of joy is relatively coarse, it is emphasized. Or it only refers to the majority of situations in the Desire Realm (Kāmadhātu), but in reality, the higher realms also have happiness. Although equanimity is also present in the lower realms, it is rare and not discussed. This statement is intended to be together with the three feelings. Contact-food and volition-food are called beneficial, not wanting to take feeling and contact, these two mental factors (citta-caitta). Because the former two benefit the eighth consciousness (Ālayavijñāna). The number of contacts is related to the present, while consciousness and volition are related to the future. After consciousness, there is clarity and nourishment. Because after consciousness, there is clarity and nourishment, it is called consciousness-food (vijñāna-āhāra). It also applies to discussing those who nourish among the six consciousnesses. Because coarse food, etc., the first three foods support the consciousness, causing the mind-root (manas) to become clear and prosperous, generating benefit. Because of the two types of nourishment, sleep, etc., are not food. The initial nourishment refers to the separate meaning of being able to cause other nourishing roots to greatly increase and prosper. The second is to prevent damage. Nourishing sleep, etc., has the latter but not the former. The four foods have both the former and the latter, so they are food. If so, isn't the divine eye (divyacakṣus) nourished by samādhi? It is explained that although it arises from samādhi, it is precisely produced by the contact-volition-food in samādhi, causing the nourishing roots to greatly increase. Samādhi only prevents damage and cannot provide benefit. The treatise says that due to the three gates, the two types of defilements increase, etc. The three gates refer to the first three foods. The two defilements of afflictions and karma rely on consciousness-food, nourishing the consciousness, and the rest are present. The treatise says that because of the majority and because it is easy to be aware of. It refers to the majority of these four foods. If so, isn't karma-born also the majority? It is said to be easy to be aware of. It distinguishes it from those who are enlightened (Buddha). Although past karma and ordinary people without obstacles are easy to know, it is easy to enter the foundations of mindfulness (smṛtyupasthāna), so these four sentences are said. It refers to coarse food entering the body, contact-food entering feeling, consciousness-food entering the mind, and volition-food entering the dharma. The four foods are easily nourished daily, so the rest are not. Among these hells (Naraka), there are subtle winds called coarse food. Initially, the Vitarka-vicāra bhūmi and other local areas say.
無者彼據重地獄。又難知故。所以不說。此處為正。
論云故有一依謂彼同分根等者。謂彼同分根。唯依四大也。一者謂有色同分根。即依四大。及自分識。二根也。三者謂意依色而住名依色。二依意。三依心所住故。三根心所互依亦爾。無色界無色。唯有二依。乃至第八亦爾。此中據同時增上者。即說為根 頌曰義依處證得攝食由諸句者。此中有六。從前頌曰。幾根由境界。名義二依處。幾根先煩惱之所感得下。至四緣諸根名不調來。明證得。十四種攝三聚有情下。至九遍知來。明攝如經言。四食下。至地獄有微細風。難知不說述。明第五食。以下明諸句。
論云具足攝持一切義具足攝持一切行義故名蘊。釋云欲明數數攝義故有重言。又解初言者是體。後言是能詮。由體如此故。所以立如此名。以下準知。
蘊等中六因建立者。次第配三善巧。以假者為身者。即十二處。是假者所依也。
遣六邪執中。云依止邪執。謂計依止為止。說蘊破也。因者界。破可知 三能持依止我邪執者。謂外道色能持依止者。是我今破。是十二處。能持識生長門故。余可解。
觀善巧十勝利者。二解。一謂至一合之想。第一破我常也。二至便不誹謗。破邪見謗無。三至已信令增斷疑生信。四至聖教久住。
【現代漢語翻譯】 現代漢語譯本：無有者墮入重地獄。又因為難以知曉，所以不說。此處所說是正確的。
論中說，『所以說有一種所依，是指彼同分根等』，是指彼同分根，僅僅依賴四大（地、水、火、風）而存在。第一種是指有色的同分根，即依賴四大以及自己的識。第二種是二根（男女根）。第三種是指意根依賴色法而住，名為依色。二依意，三依心所住，所以三根和心所互相依賴也是這樣。無色界沒有色法，只有二種所依。乃至第八識也是這樣。這裡所說的是就同時增上的情況而言，所以說它是根。
頌文說：『義依處證得攝食由諸句』。這裡有六種含義。從前面的頌文『幾根由境界，名義二依處，幾根先煩惱之所感得』開始，到『四緣諸根名不調來』，說明證得。從『十四種攝三聚有情』開始，到『九遍知來』，說明攝，如經文所說『四食』，到『地獄有微細風，難知不說述』，說明第五食。以下說明諸句。
論中說：『具足攝持一切義，具足攝持一切行義，所以名為蘊』。解釋說，想要說明數數攝持的含義，所以有重言。又解釋說，第一個『言』是體，後面的『言』是能詮。因為體是這樣的，所以立這樣的名字。以下可以類推得知。
蘊等中六因的建立，依次配合三種善巧。以假者為身，即十二處（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法），是假者所依賴的。
在遣除六種邪執中，說『依止邪執』，是指計度依止為止，說蘊破除了這種邪執。因者是界（十八界），破除邪執是可以知道的。三種能持依止我邪執，是指外道認為色法能持依止者，是我，現在破除這種邪執。十二處能持識生長之門，其餘可以理解。
觀察善巧的十種勝利，有兩種解釋。一種解釋是，達到一合之想，第一是破除我常的邪見。第二是達到便不誹謗，破除邪見誹謗無。第三是達到已信令增，斷疑生信。第四是達到聖教久住。
【English Translation】 English version: Those who are without fall into the heavy hells. Moreover, because it is difficult to know, it is not spoken of. What is said here is correct.
The treatise says, 'Therefore, it is said that there is one support, referring to those of the same category of roots, etc.,' which means that those of the same category of roots rely solely on the four great elements (earth, water, fire, and wind). The first refers to the colored roots of the same category, which rely on the four great elements and their own consciousness. The second is the two roots (male and female organs). The third refers to the mind-root relying on form and residing, called relying on form. The two rely on the mind, and the three rely on the mental factors, so the three roots and mental factors are mutually dependent in this way. The formless realm has no form, only two supports. Even the eighth consciousness is like this. What is said here is in terms of simultaneous increase, so it is said to be a root.
The verse says: 'Meaning, support, attainment, sustenance, by the phrases.' There are six meanings here. Starting from the previous verse, 'How many roots are from the realm, name, meaning, two supports, how many roots are first felt by afflictions,' to 'the four conditions of the roots are called imbalanced,' explains attainment. Starting from 'Fourteen kinds of beings gathered in the three categories,' to 'nine kinds of pervasive knowledge,' explains sustenance, as the sutra says, 'Four kinds of food,' to 'hells have subtle winds, difficult to know, not spoken of,' explains the fifth food. The following explains the phrases.
The treatise says: 'Completely holding all meanings, completely holding all actions, therefore it is called aggregates (skandha).' The explanation says that wanting to explain the meaning of repeatedly holding, there is repetition. Another explanation says that the first 'word' is the substance, and the latter 'word' is the expression. Because the substance is like this, such a name is established. The following can be inferred.
The establishment of the six causes in the aggregates, etc., is sequentially matched with the three skillful means. Taking the false as the body, that is, the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), is what the false relies on.
In dispelling the six wrong views, it is said 'relying on wrong views,' which refers to measuring reliance as stopping, saying that the aggregates dispel this wrong view. The cause is the realms (eighteen realms), dispelling wrong views can be known. The three that can hold onto the wrong view of self, refers to the outsiders thinking that form can hold onto the self, now dispelling this wrong view. The twelve entrances can hold onto the gate of consciousness growth, the rest can be understood.
Observing the ten benefits of skillful means, there are two explanations. One explanation is, reaching the thought of one union, the first is dispelling the wrong view of the self being permanent. The second is reaching not slandering, dispelling the wrong view of slandering non-existence. The third is reaching increasing faith in those who already believe, cutting off doubt and generating faith. The fourth is reaching the long-lasting of the holy teachings.
正法不沒緣。五悟緣起理至非作者。無實性破作者等我。六慧根廣大。乃至緣生差別。七乃至緣生差別。當善住念。八乃至一境之性。九乃至令聖慧根。當得生起。十至隨證漏盡。又解一除我執一合之想等。二有法住故。便不誹謗。三自無疑惑。四善答他問。五令他信。六令教久住下四。即四又字。是故十也。
第五十八卷
此中言焰魔王。即本地分曰靜息王也。靜息諸非。準此文意。焰魔使者。獄率童子等。並自業力生。非由化生數。其使曰者之中故應情數。
論云由水咸故陸地眾生一分難得者。謂除輪王出世主藏臣寶。若以手置大海。海中一切珠寶皆隨出。即亦寶有得者。今故除之。
論諸見趣中者。如五趣。是有情歸到處。六十二見。諸見所歸到處。故言諸見趣。
論云無有妙行惡行名謗用等者。與對法第一等相違。勘彼文。
論戒取中。謂所受持隨順取見取眷屬見取隨法等者。此謂依見取故。受持戒禁。戒禁隨彼見取。見取眷屬。見取隨法也。此取戒禁生。
瞋四種者。謂損己他見。損己他有情。為二十二。如文可解。
慢中。於後有處慢者。謂由計我當有不有等者。下文云。若動者。謂言當有。不動者。當不有。戲論造作者。釋上廣說。乃至我當非想等
【現代漢語翻譯】 現代漢語譯本 正法不滅的原因。五，領悟緣起之理，明白萬法並非由造作者所為。認識到無自性，從而破除造作者等我執。六，智慧之根廣大，乃至認識到緣生法的種種差別。七，乃至認識到緣生法的種種差別，應當善於安住于正念。八，乃至安住於一境之性。九，乃至令聖慧之根得以生起。十，直至隨順證得漏盡。又解釋說，破除我執，破除一合之想等等。二，因為有法存在，便不會誹謗。三，自己沒有疑惑。四，善於回答他人的問題。五，使他人信服。六，使教法長久住世。下文的四個『又』字，就是這四種作用，所以總共有十種原因。
第五十八卷
這裡所說的焰魔王（Yama Raja），即《本地分》所說的靜息王。靜息諸非，按照這段文字的意思，焰魔的使者、獄卒童子等，都是由各自的業力所生，並非由化生而來。那些被稱為使者的人，應該屬於情數的範疇。
論中說，因為水的鹹味，陸地上的眾生很難得到淡水，這裡指的是除了輪王（Chakravarti Raja）出世時，主藏臣（treasury minister）所擁有的寶物。如果用手放在大海中，海中一切珠寶都會隨之而出，也就是說，寶物是可以得到的。現在姑且將這種情況排除在外。
論中說，在各種見趣中，如五趣（five destinies），是有情眾生最終歸宿的地方。六十二見（sixty-two views），是各種見解最終歸宿的地方，所以說是各種見趣。
論中說，沒有妙行惡行，名為謗用等等，這與《對法》第一等相違背，需要勘查那裡的經文。
論戒禁取中，指所受持的隨順取見、取眷屬、見取隨法等等。這是說，因為依于見取，所以受持戒禁，戒禁隨順於那些見取，見取眷屬，見取隨法。這種戒禁是由見取而生。
嗔有四種，即損害自己、損害他人、見（損害）、損害自己和他人的有情，總共二十二種，如經文所說可以理解。
慢中，對於後有之處的慢，是指由於計度『我』當有或當不有等等。下文說，如果動，就是說『當有』；不動，就是說『當不有』。戲論造作者，解釋了上面的廣說，乃至『我』當爲非想等等。
【English Translation】 English version The reasons why the True Dharma does not perish. Five, to realize the principle of dependent origination, understanding that all phenomena are not created by an author. Recognizing no-self-nature, thereby breaking the attachment to the author and other forms of ego. Six, the roots of wisdom are vast, even to the point of recognizing the various differences in dependent arising. Seven, even to the point of recognizing the various differences in dependent arising, one should be skilled at dwelling in mindfulness. Eight, even to the point of dwelling in the nature of a single object. Nine, even to the point of causing the roots of holy wisdom to arise. Ten, until one attains the exhaustion of outflows in accordance with realization. Furthermore, it explains that breaking the attachment to self, breaking the notion of oneness, and so on. Two, because the Dharma exists, one will not slander. Three, one has no doubts oneself. Four, one is skilled at answering others' questions. Five, one causes others to believe. Six, one causes the teachings to abide long in the world. The four 'furthermore' words below are these four functions, so there are a total of ten reasons.
Volume Fifty-Eight
The Yama Raja (Lord of Death) mentioned here is the 'King of Quiescence' mentioned in the 'Local Division'. 'Quiescence of all non-virtues', according to the meaning of this text, the messengers of Yama, the prison wardens, and the children, etc., are all born from their own karmic force, not from transformation. Those who are called messengers should belong to the category of sentient beings.
The treatise says that because of the saltiness of the water, it is difficult for land-dwelling beings to obtain fresh water, referring to the treasures possessed by the treasury minister when a Chakravarti Raja (Wheel-Turning King) appears in the world. If one places one's hand in the ocean, all the jewels in the ocean will come out, meaning that treasures can be obtained. This situation is now excluded.
The treatise says that among the various views, such as the five destinies (five realms of existence), are the places where sentient beings ultimately return. The sixty-two views (sixty-two heretical views) are the places where various views ultimately return, hence the term 'various views'.
The treatise says that there are no wonderful actions or evil actions, called slanderous uses, etc., which contradicts the first of the 'Abhidharma'. It is necessary to examine the text there.
In the treatise on adherence to precepts, it refers to the precepts that are upheld in accordance with views, adherence to relatives, adherence to the Dharma according to views, and so on. This means that because one relies on views, one upholds precepts, and the precepts are in accordance with those views, adherence to relatives, and adherence to the Dharma according to views. These precepts arise from views.
There are four types of anger, namely harming oneself, harming others, views (harming), and harming sentient beings of oneself and others, totaling twenty-two types, which can be understood as stated in the text.
In pride, pride in the place of future existence refers to calculating 'I' will exist or will not exist, and so on. The following text says that if it moves, it means 'will exist'; if it does not move, it means 'will not exist'. Frivolous creators explain the above extensive explanation, even to the point of 'I' will be neither perception nor non-perception, and so on.
。此中意也。今勘下八十六。亦有此文 別三慢類。謂劣等勝所。此攝四。如前五十六云。于欲慢攝二。謂我慢增上慢。二後有處起有一。謂邪慢 我當非想等者。此是七事所。
論或亂不亂慢下。二翻釋。準配七慢。應合天中。
疑五相差別者。謂疑無他世。疑無作用。疑無因果。疑無諦。疑無實五也。
論云謂十煩惱皆與自他一切煩惱展轉相緣等者。此文即證見戒二取。不唯緣見戒事生。與見戒依法諸貪等並緣。以為境故無妨。
非上地惑能緣下地一切煩惱者。此隨順理。如下第五十九文云。上地緣下起慢。如顯揚云。無色界緣三界系及不繫。皆是慢緣一分事轉。如何緣地獄。此據亦起。然亦不同邪見等。
論云俱生薩迦耶見唯無記性數現行故等者。如下九十四云。世間不伏此。乃至金剛方斷。此卷下文云。世間若伏修不伏見。修中伏若愛若恚。及以鄰近矯慢。及此相應無明。不論我見邊見。及此俱慢愛故。此論文云。有鄰近矯慢之言。除與貪恚鄰近之慢也。如下九十四說。然此一唯無記性。如何成九品。欲界何品攝。法師云。此為后三品。若世間道伏九品時。但伏前六品。以此後三不能伏故。然前六品亦有九品故。言世間道伏九品 問曰前六品如何分成九品。若一品為九品。即
【現代漢語翻譯】 現代漢語譯本： 這就是其中的含義。現在查閱第八十六卷，也有這段文字。另外三種慢，指的是不如、相等、勝過三種情況。這裡包含了四種慢，如前面第五十六卷所說，在欲慢中包含了兩種，即我慢和增上慢。后兩種慢在有處生起，指的是邪慢。『我當非想等』，這是七事所攝。 論中關於『或亂不亂慢』的解釋，有兩種翻譯。按照七慢來對應，應該與天中相合。 懷疑五相的差別，指的是懷疑沒有他世，懷疑沒有作用，懷疑沒有因果，懷疑沒有真諦（諦，satyas），懷疑沒有真實（實，tattva）這五種。 論中說『十種煩惱都與自己和他人的一切煩惱輾轉相緣』等，這段文字就證明了見取（dṛṣṭi-parāmarśa）和戒取（śīla-parāmarśa）。不僅僅是緣于見戒之事而生，還與見戒所依之法以及各種貪等相互關聯，作為所緣境，因此沒有妨礙。 不是上地之惑能夠緣下地的一切煩惱，這是隨順道理的。如下第五十九卷所說，上地緣下地生起慢。如《顯揚聖教論》所說，無色界（arūpadhātu）不能緣三界系（traidhātuka）及不繫（asaṃskṛta），都是慢緣一分事轉。如何緣地獄？這是根據也生起來說的。然而也不同於邪見等。 論中說『俱生薩迦耶見（sahaja-satkāya-dṛṣṭi）唯是無記性（avyākṛta）數現行』等，如下第九十四卷所說，世間道不能降伏此見，乃至金剛喻定（vajropama-samādhi）才能斷除。此卷下文說，世間道如果降伏修所斷（bhāvanā-prahātavya），不能降伏見所斷（darśana-prahātavya）。修所斷中降伏若愛若恚，以及鄰近的矯慢，以及與此相應的無明（avidyā），不論我見（satkāya-dṛṣṭi）、邊見（antagrāha-dṛṣṭi），以及與此相應的慢愛。因此論文中說，有鄰近矯慢的說法，排除了與貪（rāga）、恚（dveṣa）鄰近的慢。如下第九十四卷所說。然而此一唯是無記性，如何成為九品？欲界（kāmadhātu）屬於哪一品？法師說，這是后三品。如果世間道降伏九品時，只是降伏前六品，因為這后三品不能降伏。然而前六品也有九品，所以說世間道降伏九品。問：前六品如何分成九品？如果一品分為九品，那麼...
【English Translation】 English version: This is the meaning within this. Now examining the eighty-sixth fascicle, there is also this text. Separately, the three types of conceit (māna) refer to inferior, equal, and superior situations. This encompasses four types, as mentioned in the previous fifty-sixth fascicle, within desire-conceit (kāma-māna) are included two, namely self-conceit (ātma-māna) and excessive conceit (adhimāna). The latter two arise in the realm of existence (bhava), referring to wrong conceit (mithyā-māna). 'I should be in the realm of neither perception nor non-perception (naiva-saṃjñā-nāsaṃjñāyatana),' this is included in the seven things. The discussion on 'conceit that is confused or not confused' has two translations. According to the correspondence with the seven conceits, it should align with the 'heavenly among'. Doubting the differences of the five characteristics refers to doubting the absence of other worlds, doubting the absence of function, doubting the absence of cause and effect, doubting the absence of truth (satyas), and doubting the absence of reality (tattva). The treatise states, 'The ten afflictions (kleśas) are mutually related to all afflictions of oneself and others,' etc. This passage proves attachment to views (dṛṣṭi-parāmarśa) and attachment to precepts (śīla-parāmarśa). They do not only arise from matters of views and precepts but are also related to the dharmas based on views and precepts, as well as various forms of greed (rāga), etc., serving as objects, so there is no hindrance. It is not that afflictions of higher realms can be related to all afflictions of lower realms; this is in accordance with reason. As stated in the following fifty-ninth fascicle, conceit arises in higher realms in relation to lower realms. As the Yogācārabhūmi-śāstra states, the formless realm (arūpadhātu) cannot be related to the triple world (traidhātuka) and the unconditioned (asaṃskṛta); all are transformations of a portion of the condition of conceit. How can it be related to the lower realms? This is based on also arising. However, it is also different from wrong views (mithyā-dṛṣṭi), etc. The treatise states, 'Innate view of self (sahaja-satkāya-dṛṣṭi) is only of indeterminate (avyākṛta) nature and manifests as a number,' etc. As stated in the following ninety-fourth fascicle, worldly paths cannot subdue this view, and only the diamond-like samādhi (vajropama-samādhi) can sever it. The following text in this fascicle states, 'If worldly paths subdue what is abandoned by cultivation (bhāvanā-prahātavya), they cannot subdue what is abandoned by seeing (darśana-prahātavya). Among what is abandoned by cultivation, they subdue love (rāga) and hatred (dveṣa), as well as proximate artificial conceit, and the ignorance (avidyā) corresponding to it, regardless of the view of self (satkāya-dṛṣṭi), extreme views (antagrāha-dṛṣṭi), and the conceit and love corresponding to it.' Therefore, the treatise states that there is the saying of proximate artificial conceit, excluding the conceit proximate to greed (rāga) and hatred (dveṣa), as stated in the following ninety-fourth fascicle. However, this one is only of indeterminate nature; how can it become nine grades? Which grade does the desire realm (kāmadhātu) belong to? The Dharma master says that it is the latter three grades. If worldly paths subdue the nine grades, they only subdue the first six grades because these latter three grades cannot be subdued. However, the first six grades also have nine grades, so it is said that worldly paths subdue the nine grades. Question: How are the first six grades divided into nine grades? If one grade is divided into nine grades, then...
有五十四品過。若一品為三品。即有十八品過。又那含不斷欲界我見等。即斷欲九品不盡。以後三未斷故。此那含未斷。唯伏惑得預流果。不斷五品以下惑。以不障果故。答不然。即亦那含。隨離欲地斷唯有第七俱我見在。那含雖斷九品。即異生唯伏欲六品。今解云。此亦九品。隨與何煩惱。俱起增上者說故。或唯第九品類。異生伏九品亦盡。然第九品中。有餘類未盡。即我見。是故世間道不然。以第九品中微細故。
論云除先所作能往惡趣順后受業者。上來三因。明現在作業能往惡趣。除先順后受業受惡趣果。非今生因故。受故次除之。于欲界四見。及慢喜憂舍相應者。此如對法第七卷同后卷。當深彼解。所以大精。
論云十煩惱見所斷名曰無事所餘緣有事無事者。此如對法第五卷。述相違文。
論云若有隨順如是煩惱俱行煩惱品類等者。隨順者是總句。或尋伺睡眠等。體非煩惱。順故名煩惱。或謂別境中數 與煩惱俱行者。隨煩惱由四相俱行故。名隨煩惱 煩惱品類者。即忿恨等如下文是。謂品類等也。
差別建立者。如此前五十五卷說會之。
若雜事中世尊說諸隨煩惱等者。即今法蘊足。及下八十九廣解義。大眾部。三藏外。別立雜藏大乘。薩婆多無別雜藏。以毗奈耶中有雜品
。是彼廣明。
隨惑依十二處轉諸煩惱等者。此約總聚起。如前五十五。別處起不相違煩惱相應中。如前五十五說。
論云誑諂是邪見品類等流者。前五十五云。是癡等流者。以邪見者癡增上故。此約別行言邪見。彼通論故癡分。又彼體說故癡分。此約行相起時增故。言邪見等流。此審勘諸論 問前言慧自性。不相應中。如何邪見俱。而發語尋伺。與見並耶。述曰此時依思尋伺。非依慧者。故無妨難。
論云若諸具縛補特伽羅生在欲界成熟三界煩惱隨眠若生色界所有異產生熟欲界被奢摩他之所損伏煩惱隨眠者。此違前得成熟中如對法同。此文如前會。
論云但于現在由此種類煩惱隨眠說名為系者。法師云。謂中邊云。熏發種類現在故名系也 問論云如此種類當知諸餘煩惱亦爾者。法師如一類。爾余煩惱亦爾太師云。如系現在非過未。當知余結縛隨眠等。余煩惱義門亦爾者。唯約現在入此中非過未。
問論云欲界迷苦有十隨眠集滅道八除身邊見者。此如對法等有十。何故相違耶。述曰如實理者。有二門。一煩惱迷諦門。二諦行對治門。若迷諦門者。如對法。一一諦各十。若諦行對治。即此論三諦各八。唯苦有空無我行。為能治。立身邊見。邊見隨身見起故。說空行等斷。又有能治空無我
【現代漢語翻譯】 現代漢語譯本：是那廣大的光明。
關於『隨順迷惑依十二處運轉各種煩惱等』，這是從總體的聚集而說的。如同前面第五十五條所說。個別處所生起不相違背的煩惱相應，也如前面第五十五條所說。
論中說『誑和諂是邪見品類的等流』，前面第五十五條說『是愚癡的等流』，因為邪見是由於愚癡增上的緣故。這裡是從個別的行為來說邪見，前面是通論所以說是愚癡的一部分。而且前面是從本體上說的，所以說是愚癡的一部分，這裡是從行相生起時增上的緣故，說是邪見的等流。這是審慎考察各種論典的結果。問：前面說慧是自性，在不相應中，為什麼邪見會同時存在？而且發起語言的尋伺，會和見並存嗎？回答說：這個時候是依靠思和尋伺，不是依靠智慧，所以沒有妨礙。
論中說『如果那些具有束縛的補特伽羅（pudgalas，人）生在欲界，成熟三界的煩惱隨眠（anuśaya，潛在的煩惱），如果生在**所有異生，成熟欲界，被奢摩他（śamatha，止）所損伏的煩惱隨眠』。這和前面『得到成熟』中的說法，如同《對法》的說法相同。這段文字如同前面所解釋的。
論中說『只是對於現在，由此種類的煩惱隨眠，說名為繫縛』。法師說：這是指《中邊分別論》中說的，熏習發起種類，現在存在的緣故，所以名為繫縛。問：論中說『如此種類，應當知道其餘各種煩惱也是這樣』。法師說：如同一種，其餘煩惱也是這樣。太師說：如同繫縛現在，不是過去和未來。應當知道其餘的結、縛、隨眠等，其餘煩惱的意義也是這樣。只是針對現在進入這種情況，不是過去和未來。
問：論中說『欲界迷惑苦諦有十種隨眠，集、滅、道諦有八種，除去身見和邊見』。這如同《對法》等有十種，為什麼會相違背呢？回答說：如實地理解，有兩種途徑。一是煩惱迷惑真諦的途徑，二是真諦的行對治的途徑。如果是迷惑真諦的途徑，如同《對法》所說，每一個真諦各有十種。如果是真諦的行對治，就是此論所說的三個真諦各有八種，只有苦諦有空和無我行，作為能對治的法門，建立身見和邊見，邊見隨著身見生起，所以說空行等可以斷除。又有能對治的空和無我。
【English Translation】 English version: That is the vast and bright light.
Regarding 'following delusion, various afflictions etc. revolve depending on the twelve āyatanas (bases of sense)', this is spoken from the perspective of a general aggregation. It is like what was said in the previous fifty-fifth section. The arising of non-contradictory afflictions in individual places is also as described in the previous fifty-fifth section.
The treatise says, 'Deceit and flattery are outflows of the category of wrong views.' The previous fifty-fifth section said, 'They are outflows of ignorance,' because wrong views are due to the increase of ignorance. Here, 'wrong view' is spoken of from the perspective of individual actions, while the previous discussion was general, so it was a part of ignorance. Moreover, the previous discussion was from the perspective of the substance, so it was a part of ignorance. This is from the perspective of the increase at the time of the arising of the characteristic, so it is said to be an outflow of wrong views. This is the result of careful examination of various treatises. Question: Earlier it was said that wisdom is the self-nature, in the non-corresponding, how can wrong views exist simultaneously? And can the seeking and investigation that initiate language coexist with views? Answer: At this time, it relies on thought and investigation, not on wisdom, so there is no contradiction.
The treatise says, 'If those bound pudgalas (persons) are born in the desire realm, and the latent afflictions (anuśaya, dormant defilements) of the three realms mature; if they are born in **all different births, and the latent afflictions of the desire realm mature, being subdued by śamatha (tranquility meditation).' This is the same as the statement in the Abhidharma (collection of Buddhist scriptures) regarding 'attaining maturity.' This passage can be understood as explained previously.
The treatise says, 'Only with regard to the present, are afflictions of this kind called fetters.' The Dharma master says: This refers to what is said in the Madhyāntavibhāga (a Yogacara Buddhist text), that the present is called a fetter because the seeds are stimulated and the category is present. Question: The treatise says, 'Knowing that afflictions are of this kind, one should also know that the remaining afflictions are also like this.' The Dharma master says: Just as one kind is, the remaining afflictions are also like that. The Great Teacher says: Just as fetters bind the present, not the past or future, one should know that the remaining bonds, fetters, latent afflictions, etc., and the meaning of the remaining afflictions are also like this. It only refers to entering this state in the present, not the past or future.
Question: The treatise says, 'In the desire realm, there are ten latent afflictions that obscure the truth of suffering, and eight for the truths of origination, cessation, and the path, excluding the view of self and the extreme view.' This is like the ten in the Abhidharma, so why is there a contradiction? Answer: To understand the truth as it is, there are two approaches. One is the approach of afflictions obscuring the truths, and the other is the approach of the antidote of the practice of the truths. If it is the approach of obscuring the truths, as the Abhidharma says, each truth has ten. If it is the antidote of the practice of the truths, it is as this treatise says, each of the three truths has eight, only the truth of suffering has the aspects of emptiness and selflessness as the antidote, establishing the view of self and the extreme view, because the extreme view arises following the view of self, so it is said that the practice of emptiness etc. can cut them off. There are also the antidotes of emptiness and selflessness.
故。有身見為所治。有無常行故。邊見為所治。余諦無故。略而不論。此約別緣。約相見道。見道已前等語。若如實者。諸煩惱皆空無我行斷。隨起迷處說故。言見所斷。其實不別緣諦理斷惑 問曰如雜集諸諦並有身邊見者。如何相類。答曰此彼諦下惑為我。即名此諦下身邊。戒取等亦爾 若爾總計四諦下惑為我。此何諦斷。答曰無此不能總緣。從別緣起故 問曰若爾即苦集下身邊。不能遍緣五門也。以此理故明緣五門者。有力增勝迷苦義增。但見苦所斷。諸三諦下身邊力劣。不能遍緣五門。但有別迷者故。見此所斷 問曰集諦下身邊。何不爾也。答曰身邊力微。若別迷集。即唯緣集諦名。見集諦斷故。不同苦二十句。我見既迷苦生。明唯見斷。修道即無。
論云撥無父母等一分迷苦等者。果因迷別故。見苦集斷別。
論云又有諸見妄計自在世主釋梵及余總類為常為恒無有變易如是邪見亦迷苦諦者。此謂計梵王為常。不從我見後生。故是邪見 問曰此卷初云。遍常論一分常論等皆是。邊見即計梵王為常。如何此中乃言邪見。答曰二說。若起我見計梵王為我。後計為常。此常見我後生故邊見收。如前文。此中約非我見後生者。此非常見故邪見收。亦無違也 問曰凡夫伏修不伏見。此見是何。色界我見地獄起
【現代漢語翻譯】 現代漢語譯本 因此，有身見（Sakkāya-diṭṭhi，認為五蘊為我）是被無常觀所對治的。邊見（Antagāhika-diṭṭhi，執斷常二邊）是被無常觀所對治的。其餘的諦（Satya，真理）沒有這些問題，所以略而不論。這是就個別因緣而言，是就相見道（Darśana-mārga，見道）而言。如果如實地修行，那麼所有的煩惱都會因為空無我觀而被斷除。因為隨著迷惑之處而說，所以說是見所斷（Darśana-prahātavya，見道所斷）。實際上，斷惑並沒有分別地緣于諦理（Satya）。 問：如果像《雜集論》（Abhidharma-samuccaya）所說，諸諦（Satya）都具有身邊見（Sakkāya-diṭṭhi），那麼它們如何分類？ 答：這是指在彼諦（Satya）之下的惑（Kleśa，煩惱）執著于『我』，就稱作此諦（Satya）之下的身邊見（Sakkāya-diṭṭhi）。戒禁取見（Śīlabbata-parāmarsa，執非因計因，執非道計道）等也是如此。 問：如果這樣，總計四諦（Satya）之下的惑（Kleśa）執著于『我』，那麼這在哪個諦（Satya）下斷除？ 答：沒有這種總緣的情況，因為是從個別因緣生起的。 問：如果這樣，那麼苦諦（Duḥkha-satya）和集諦（Samudaya-satya）之下的身邊見（Sakkāya-diṭṭhi）就不能普遍地緣於五門（Pañca dvārāṇi，五種根門）了。根據這個道理，說明緣於五門（Pañca dvārāṇi）的人，是因為其力量增強，對苦（Duḥkha）的意義更加迷惑，所以只是見苦所斷（Duḥkha-satya-darśana-prahātavya）。而三諦（Satya）之下的身邊見（Sakkāya-diṭṭhi）力量較弱，不能普遍地緣於五門（Pañca dvārāṇi），只是因為有特別迷惑的人，所以是見此所斷（Darśana-prahātavya）。 問：集諦（Samudaya-satya）之下的身邊見（Sakkāya-diṭṭhi）為什麼不是這樣呢？ 答：因為身邊見（Sakkāya-diṭṭhi）的力量微弱，如果特別迷惑于集諦（Samudaya-satya），那麼就只是緣于集諦（Samudaya-satya），因此名為見集諦斷（Samudaya-satya-darśana-prahātavya）。這不同於苦諦（Duḥkha-satya）的二十句，我見（Ātma-dṛṣṭi，我見）既然迷惑于苦（Duḥkha）的產生，就明確地只是見斷（Darśana-prahātavya），修道位（Bhāvanā-mārga，修道）就沒有了。 論中說，否定父母等，一部分是迷惑于苦（Duḥkha）等，果（Phala，結果）和因（Hetu，原因）的迷惑是不同的，所以見苦斷（Duḥkha-satya-darśana-prahātavya）和見集斷（Samudaya-satya-darśana-prahātavya）是不同的。 論中說，又有各種見解，錯誤地認為自在天（Īśvara，大自在天）、世主（Lokanātha，世間之主）、釋梵（Śakra-brahman，帝釋天和梵天）以及其餘的總類是常恒不變的，這樣的邪見（Mithyā-dṛṣṭi，不正見）也是迷惑于苦諦（Duḥkha-satya）的。這是指認為梵天（Brahman，大梵天）是常，不是從我見（Ātma-dṛṣṭi）之後產生的，所以是邪見（Mithyā-dṛṣṭi）。 問：此捲開頭說，遍常論（Śāśvata-vāda，常見論）和一分常論（Eka-deśa-śāśvata-vāda，一部分常見論）等都是邊見（Antagāhika-diṭṭhi），即認為梵天（Brahman）是常，為什麼這裡又說是邪見（Mithyā-dṛṣṭi）？ 答：有兩種說法。如果生起我見（Ātma-dṛṣṭi），認為梵天（Brahman）是『我』，之後又認為其是常，這種常見（Śāśvata-vāda）是從我見（Ātma-dṛṣṭi）之後產生的，所以歸於邊見（Antagāhika-diṭṭhi），如前文所說。這裡是就非我見（Anātma-dṛṣṭi，非我見）之後產生的而言，這種非常見（Aśāśvata-vāda，非常見）所以歸於邪見（Mithyā-dṛṣṭi），也沒有矛盾。 問：凡夫（Pṛthag-jana，凡夫）是伏修（Bhāvanā，修）而不伏見（Darśana，見），這種見（Darśana）是什麼？是我見（Ātma-dṛṣṭi）在地獄（Adholoka，地獄）生起。
【English Translation】 English version Therefore, Sakkāya-diṭṭhi (belief in a self, viewing the five aggregates as 'I') is counteracted by the contemplation of impermanence. Antagāhika-diṭṭhi (holding to extreme views, clinging to the extremes of permanence and annihilation) is counteracted by the contemplation of impermanence. The remaining Satyas (truths) do not have these issues, so they are omitted. This is in terms of individual conditions, in terms of the path of seeing (Darśana-mārga). If one practices truthfully, then all afflictions will be cut off by the contemplation of emptiness and non-self. Because it is spoken according to the place of delusion, it is said to be abandoned by seeing (Darśana-prahātavya). In reality, the cutting off of afflictions does not separately depend on the principle of the Truths (Satya). Question: If, as the Abhidharma-samuccaya says, all the Truths (Satya) have Sakkāya-diṭṭhi (belief in a self), how are they classified? Answer: This refers to the afflictions (Kleśa) under that Truth (Satya) clinging to 'I', which is called Sakkāya-diṭṭhi under this Truth (Satya). Śīlabbata-parāmarsa (clinging to rites and rituals, taking non-causes as causes, taking non-paths as paths) is also like this. Question: If so, considering all the afflictions (Kleśa) under the Four Truths (Satya) clinging to 'I', under which Truth (Satya) is this cut off? Answer: There is no such general condition, because it arises from individual conditions. Question: If so, then Sakkāya-diṭṭhi (belief in a self) under the Duḥkha-satya (Truth of Suffering) and Samudaya-satya (Truth of Origin) cannot universally relate to the five sense doors (Pañca dvārāṇi). According to this principle, explaining that those who relate to the five sense doors (Pañca dvārāṇi) do so because their power is increased, and they are more deluded about the meaning of suffering (Duḥkha), so it is only abandoned by seeing the Truth of Suffering (Duḥkha-satya-darśana-prahātavya). The Sakkāya-diṭṭhi (belief in a self) under the three Truths (Satya) is weaker, unable to universally relate to the five sense doors (Pañca dvārāṇi), only because there are particularly deluded people, so it is abandoned by seeing (Darśana-prahātavya). Question: Why isn't Sakkāya-diṭṭhi (belief in a self) under the Samudaya-satya (Truth of Origin) like this? Answer: Because the power of Sakkāya-diṭṭhi (belief in a self) is weak, if one is particularly deluded about the Samudaya-satya (Truth of Origin), then it only relates to the Samudaya-satya (Truth of Origin), therefore it is called abandoned by seeing the Truth of Origin (Samudaya-satya-darśana-prahātavya). This is different from the twenty sentences of the Duḥkha-satya (Truth of Suffering), since Ātma-dṛṣṭi (self-view) is deluded about the arising of suffering (Duḥkha), it is clearly only abandoned by seeing (Darśana-prahātavya), and there is no path of cultivation (Bhāvanā-mārga). The treatise says that denying parents, etc., is partly deluded about suffering (Duḥkha), etc. The delusion of cause (Hetu) and effect (Phala) is different, so abandoning by seeing the Truth of Suffering (Duḥkha-satya-darśana-prahātavya) and abandoning by seeing the Truth of Origin (Samudaya-satya-darśana-prahātavya) are different. The treatise says that there are also various views that wrongly consider Īśvara (the great lord), Lokanātha (lord of the world), Śakra-brahman (Śakra and Brahman), and other general categories to be permanent and unchanging. Such Mithyā-dṛṣṭi (wrong views) are also deluded about the Duḥkha-satya (Truth of Suffering). This refers to considering Brahman (the great Brahman) to be permanent, not arising after Ātma-dṛṣṭi (self-view), so it is Mithyā-dṛṣṭi (wrong view). Question: At the beginning of this chapter, it says that Śāśvata-vāda (eternalism) and Eka-deśa-śāśvata-vāda (partial eternalism), etc., are all Antagāhika-diṭṭhi (holding to extreme views), that is, considering Brahman (the great Brahman) to be permanent. Why is it said here to be Mithyā-dṛṣṭi (wrong view)? Answer: There are two explanations. If Ātma-dṛṣṭi (self-view) arises, considering Brahman (the great Brahman) to be 'I', and then considering it to be permanent, this Śāśvata-vāda (eternalism) arises after Ātma-dṛṣṭi (self-view), so it belongs to Antagāhika-diṭṭhi (holding to extreme views), as mentioned in the previous text. Here, it refers to what arises after Anātma-dṛṣṭi (non-self-view), this Aśāśvata-vāda (non-eternalism) therefore belongs to Mithyā-dṛṣṭi (wrong view), and there is no contradiction. Question: Ordinary people (Pṛthag-jana) subdue through cultivation (Bhāvanā) but do not subdue through seeing (Darśana). What is this seeing (Darśana)? It is Ātma-dṛṣṭi (self-view) arising in the lower realm (Adholoka).
耶。若是欲界我見等。如何緣色生。答曰此我見是欲界系。緣名為境故。得緣彼生。名者名字。聞彼名故而緣。又名者四蘊也。即是此心之相。離心無別體。故言緣名 問曰若爾與欲見何別。答曰至下緣境中。更當知。廣釋差別二說。此遍常論。皆名邪見。非我見後生。故前文言是邊見。及梵網對法等云。邊見攝者。似常見。體是邪見。夫言邊見。必我見後生故。故此中次前文云。即用如是我見為依止。於五蘊見我斷常。斷常二見。即唯我後起。此遍常論不緣為我。故非邊見。亦無此地薩迦耶見。不同經部緣壞而生。不同薩婆多緣有而起。此中以依他性為依止計。有遍計所執故。戒取中言。隨順此見。即見取根境。此見隨法。即俱有心法等。又前為見取因。后為見取果也 疑中雲。此及所餘者。謂此外道及余有情于苦猶預。皆迷苦者也 嗔中但有緣見云言。故知大乘見道之瞋。唯緣見起。緣有情事者。是修道嗔。又此且得緣見而生。非事中無 問曰何故集道二諦下。邊無邊見也。若。
論云又有橫計諸邪解脫所有邪見是迷滅邪見者。小乘此云迷苦邪見。滅下邪見要無漏緣。今者此文亦別緣余有漏法。是滅邪見道中。非道計道亦爾。以迷道中故。方計有別道故。名是道諦斷。準此正於翻迷故。而別有執。若總緣四
【現代漢語翻譯】 現代漢語譯本：問：如果是欲界的我見等，如何緣於色而生起？答：此我見是欲界所繫縛，因為『名』作為所緣的境，所以能夠緣彼而生。『名』指的是名字，因為聽聞彼名字的緣故而緣起。又，『名』指的是四蘊，即是此心的相狀，離開心沒有別的自體，所以說緣于『名』。問：如果這樣，那麼與欲界的（其他）見有什麼區別？答：到下面解釋緣境時，會更詳細地說明差別。這兩種說法，一種是遍常論，都稱為邪見，不是在我見之後才生起，所以前面的經文說是邊見，以及《梵網經》、《對法》等經論中說，邊見所攝的，類似常見，但體性是邪見。所謂邊見，必定是在我見之後才生起。所以，這裡緊接著前面的經文說，即用如是我見作為依止，於五蘊中見我、斷、常。斷見和常見，都是在我見之後才生起的。這種遍常論不緣于『我』，所以不是邊見，也沒有此地的薩迦耶見。不同於經部宗緣于壞滅而生起，也不同於薩婆多宗緣于『有』而生起。這裡是以依他性為依止而計度，有遍計所執的緣故。戒禁取見中說，隨順此見的，即是見取的根境；此見隨順法，即是俱有的心法等。而且，前面是見取的因，後面是見取的果。疑惑中說，『此及所餘者』，指的是此外道以及其餘有情對於苦諦猶豫不決，都是迷惑于苦諦的人。嗔恚中只有緣于『見』的言語，所以可知大乘見道的嗔恚，只是緣于『見』而生起。緣于有情之事的，是修道位的嗔恚。而且，這只是說能夠緣于『見』而生起，不是說在事相中沒有。問：為什麼在集諦和道諦二諦之下，沒有邊見？如果…… 論中說：又有橫計諸邪解脫，所有邪見是迷滅邪見。小乘中稱之為迷苦邪見。滅諦下的邪見需要無漏智為緣。現在此文也特別緣于其餘有漏法，是滅諦的邪見。道諦中，非道計道也是如此，因為迷惑于道諦的緣故，才計度有別的道，所以說是道諦的斷。準此，正是因為翻轉迷惑的緣故，才特別有所執著。如果總緣四諦……
【English Translation】 English version: Question: If it is the self-view (Atma-drishti) etc. of the Desire Realm (Kamadhatu), how does it arise in relation to form (rupa)? Answer: This self-view is bound to the Desire Realm, because 'name' (nama) is taken as the object (alambana), therefore it can arise in relation to it. 'Name' refers to the name itself, because it arises due to hearing that name. Also, 'name' refers to the four aggregates (skandhas), which are the characteristics of this mind; apart from the mind, there is no separate entity, so it is said to arise in relation to 'name'. Question: If so, what is the difference between this and the (other) views of the Desire Realm? Answer: When explaining the object of relation (alambana) below, the differences will be explained in more detail. These two views, one being the eternalist view (sassata-vada), are both called wrong views (mithya-drishti), and do not arise after the self-view. Therefore, the previous text said they are extreme views (anta-graha-drishti), and the Brahmajala Sutra (Brahmajāla Sutta), Abhidharma, etc., say that what is included in extreme views is similar to the eternalist view, but its nature is wrong view. The so-called extreme view must arise after the self-view. Therefore, here, following the previous text, it says that it uses such self-view as a basis, and in the five aggregates (skandhas) sees self, annihilation, and permanence. The annihilation view (uccheda-drishti) and the permanence view (sassata-drishti) both arise after the self-view. This eternalist view does not relate to 'self', so it is not an extreme view, nor is there the Satkayadrishti (belief in a real self) of this realm. It is different from the Sautrantika school, which arises in relation to destruction, and different from the Sarvastivada school, which arises in relation to 'existence'. Here, it is based on dependent nature (paratantra-svabhava) for calculation, and there is the imagined nature (parikalpita-svabhava). In the precept-taking view (silabbata-paramasa), it says that following this view is the root and object of the view-taking (drishti-paramarsa); this view follows the Dharma, which is the co-existent mental Dharma, etc. Moreover, the former is the cause of view-taking, and the latter is the result of view-taking. In doubt (vicikitsa), it says, 'This and the rest' refers to the non-Buddhists and other sentient beings who hesitate about suffering (dukkha), all of whom are confused about suffering. In anger (krodha), there are only words related to 'view', so it can be known that the anger of the Path of Seeing (Darshana-marga) in Mahayana only arises in relation to 'view'. Relating to sentient beings is the anger of the Path of Cultivation (Bhavana-marga). Moreover, this only says that it can arise in relation to 'view', not that it does not exist in phenomena. Question: Why are there no extreme views under the Truth of Accumulation (Samudaya-satya) and the Truth of the Path (Marga-satya)? If... The treatise says: Furthermore, there are all the wrong views that horizontally calculate wrong liberation, and all the wrong views are wrong views that are confused about cessation. In Hinayana, this is called wrong view that is confused about suffering. The wrong view under cessation needs the un-leaked edge. Now this text also specifically edges the remaining leaked Dharma, which is the wrong view of cessation. In the path, the non-path is also counted as the path, because it is confused about the path, so it is counted as a different path, so it is said to be the cut off of the truth of the path. According to this, it is precisely because of the reversal of confusion that there is a special attachment. If you always edge the four...
諦。見為見取。太師云。此通四諦下。斷戒取亦爾。若爾我見應亦爾。有餘二諦。皆有遍果因。以遍緣五門起故。今解總緣四諦見為見取者。即苦諦下見取。余諦俱能別緣。如前我說 問曰不爾如此邪見。別計有邪解脫。亦是迷有漏苦。如何見滅斷。答曰迷滅執別有滅。乃至道亦爾。義增故唯見滅斷。前苦諦下。無別說此見故也。
論云唯除嗔恚謂于滅諦起怖畏心。乃至起恚惱心如是嗔恚迷於滅道者。解曰準此文。即是嗔是無漏緣。使親緣滅諦起故。與小乘不同。至下緣名等中。自廣當解 又不言緣迷。已欲見生嗔。此嗔何諦攝。答下言。余如前說。即準前嗔。亦緣見起。若準貪等者。前已準故。如前應勘。是謂欲界嗔恚。三界三種。貪慢無明。是名修道慧。即修道如欲名唯四。三界令十除身邊。何為四。答曰此順小乘故無文。修道中。無別對治行。如見道。有別行空無我故說之。如前迷諦十中已說。準解修道煩惱。
論云但有長時任運堅固。此形見道煩惱故有此言。于修道中。于境有分別起者。
論云見與修所斷當知略有五種。乃至此中緣苦集事境等者。苦集有漏煩惱所生惑緣之。相似本質煩惱心故。名初分別。此所變境名邪分別。事境即一切苦集諦下煩惱。除他界緣並然。道滅二諦下十煩惱。
【現代漢語翻譯】 現代漢語譯本 諦（Satya，真諦）。見為見取（dṛṣṭi-parāmarśa，執取錯誤的見解）。太師說，這通於四諦（catvāri-ārya-satyāni，四聖諦）之下。斷戒取（śīla-parāmarśa，執取錯誤的戒律）也是如此。如果這樣，我見（satkāya-dṛṣṭi，認為五蘊和合的身體為真實的我）也應該如此。其餘二諦，都有普遍的果和因，因為普遍地緣起於五門（眼、耳、鼻、舌、身）。現在解釋總緣四諦，見為見取，即苦諦（duḥkha-satya，苦的真諦）下的見取。其餘諦都能分別地緣起，如我之前所說。問：不然，如此邪見（mithyā-dṛṣṭi，錯誤的見解），分別計度有邪解脫，也是迷惑于有漏苦（sāsrava-duḥkha，有煩惱的苦），如何見滅斷？答：迷惑于滅（nirodha，寂滅）而執著于別有滅，乃至道（mārga，道路）也是如此。意義增多，所以唯有見滅斷。之前苦諦下，沒有分別說這種見解的緣故。
論中說，唯有嗔恚（dveṣa，嗔恨）會於滅諦（nirodha-satya，滅的真諦）生起怖畏心，乃至生起恚惱心，像這樣嗔恚迷惑于滅道（nirodha-mārga，滅道）的人。解釋說，根據這段文字，嗔是無漏緣（anāsrava-pratyaya，無煩惱的因緣），使得親緣滅諦生起。這與小乘（Hīnayāna，小乘佛教）不同。到下面緣名等中，自然會廣泛地解釋。又不說緣迷，已經想要見生嗔，這嗔屬於哪個諦？回答說，下面說，其餘如前所說，即根據之前的嗔，也是緣見而生起。如果根據貪等，之前已經根據過了，如前應該勘查。這說的是欲界（kāma-dhātu，慾望界）的嗔恚，三界（trayo dhātavaḥ，欲界、色界、無色界）有三種。貪（rāga，貪慾）、慢（māna，傲慢）、無明（avidyā，無明）是名修道慧（bhāvanā-mārga-jñāna，修道之智慧），即修道如欲名唯四。三界令十除身邊（satkāya-dṛṣṭi，身見），為何是四？回答說，這是順應小乘，所以沒有文字。修道中，沒有分別的對治行，如見道（darśana-mārga，見道），有分別的空無我（śūnyatā-anātman，空性和無我）的緣故說它。如前迷惑于諦的十種中已經說過。根據解釋修道煩惱。
論中說，但有長時任運堅固，這種情形是見道（darśana-mārga，見道）煩惱，所以有這種說法。于修道中，于境有分別起者。
論中說，見與修所斷（darśana-heya-bhāvanā-heya，見道所斷和修道所斷）應當知道略有五種，乃至這其中緣苦集事境等，苦集（duḥkha-samudaya，苦和集）是有漏煩惱所生的迷惑緣起它。相似的本質是煩惱心，所以名為初分別。這所變的境界名為邪分別。事境即一切苦集諦下的煩惱，除了他界緣之外都是這樣。道滅二諦（mārga-nirodha-satya，道和滅的真諦）下的十煩惱。
【English Translation】 English version Satya (諦, Truth). Dṛṣṭi-parāmarśa (見取, grasping at views) is considered 'seeing as'. The Great Teacher says, 'This applies to all four Satyas.' Severing śīla-parāmarśa (戒取, grasping at precepts) is also the same. If so, satkāya-dṛṣṭi (我見, view of self) should also be the same. The remaining two Satyas all have pervasive results and causes because they pervasively arise from the five senses. Now, explaining the general connection to the four Satyas, 'seeing as' is dṛṣṭi-parāmarśa under the duḥkha-satya (苦諦, Truth of Suffering). The remaining Satyas can all be separately connected, as I said before. Question: Is it not the case that such mithyā-dṛṣṭi (邪見, wrong view), separately calculating that there is a wrong liberation, is also deluded about sāsrava-duḥkha (有漏苦, afflicted suffering)? How is it severed by seeing nirodha (滅, cessation)? Answer: Being deluded about nirodha and clinging to a separate nirodha, and even mārga (道, the path) is the same. The meaning increases, so only seeing nirodha is severed. Previously, under the duḥkha-satya, this view was not separately discussed.
The Treatise says, 'Only dveṣa (嗔恚, hatred) arises with a fearful mind towards the nirodha-satya (滅諦, Truth of Cessation), and even arises with an angry mind. Thus, those who are deluded about nirodha-mārga (滅道, the path to cessation) by hatred.' The explanation is that, according to this text, hatred is an anāsrava-pratyaya (無漏緣, undefiled condition), causing a close connection to the nirodha-satya to arise. This is different from the Hīnayāna (小乘, Lesser Vehicle). Later, in the section on connecting names, it will be extensively explained. Furthermore, it does not say 'connecting delusion', already wanting to see hatred arise. Which Satya does this hatred belong to? The answer is, 'Below it says, the rest is as previously stated,' which means that according to the previous hatred, it also arises from connecting to seeing. If it is according to greed, etc., it has already been according to previously, as should be examined before. This refers to the hatred of the kāma-dhātu (欲界, desire realm), and there are three types in the trayo dhātavaḥ (三界, three realms). Rāga (貪, greed), māna (慢, pride), and avidyā (無明, ignorance) are called bhāvanā-mārga-jñāna (修道慧, wisdom of the path of cultivation), which means that cultivation is like desire, and only four are named. In the three realms, the ten, excluding satkāya-dṛṣṭi (身邊, view of self), why are there four? The answer is that this is in accordance with the Hīnayāna, so there is no text. In the path of cultivation, there is no separate counteracting practice, as in the darśana-mārga (見道, path of seeing), there is a separate practice of śūnyatā-anātman (空無我, emptiness and no-self), so it is discussed. As previously stated in the ten types of delusion about the Satyas. According to the explanation of the afflictions of the path of cultivation.
The Treatise says, 'There is only long-lasting, naturally strong firmness.' This situation is the affliction of the darśana-mārga (見道, path of seeing), so there is this statement. In the path of cultivation, there are those who arise with discrimination towards objects.
The Treatise says, 'It should be known that what is severed by seeing and cultivation (darśana-heya-bhāvanā-heya, 見與修所斷) is roughly of five types,' and even 'Among these, connecting to the object-realms of suffering and origination, etc.,' suffering and origination (duḥkha-samudaya, 苦集) are connected to by the delusion produced by afflicted afflictions. The similar essence is the mind of affliction, so it is called the initial discrimination. The realm transformed by this is called wrong discrimination. The object-realm is all the afflictions under the duḥkha-satya and samudaya-satya (苦集諦, Truths of Suffering and Origination), except for connections to other realms. The ten afflictions under the nirodha-satya and mārga-satya (道滅二諦, Truths of Cessation and the Path).
除疑一法。並戒取下自別說。故不言除。餘八是緣見境。疑一法唯緣諦生。不緣見起。邪見及無明。有緣無漏者。亦有緣有漏者。前云五種涅槃論見。是迷滅邪見。別計有道。是迷道諦邪見。即有漏緣。非無漏緣。邪見無明以緣見生故。疑之一法。無緣見生。今但總言緣見為境。戒禁取多緣戒禁生。是緣戒禁境。唯此見取。不緣見生。戒取不緣戒生者。故知此文等多分為論。故知前云。十煩惱展轉相緣。其無漏緣。及苦集下不同分界。是緣名境。但聞彼名而起煩惱故。若見彼體。即不能起惑。彼非惑境故。與彼不相似。不如苦集緣惑故。名緣名境 問曰如下二界。有名可緣。無色界中如何爾也。答曰下二界緣名。後生無色。前方便緣名故。彼所起無漏緣等。亦名緣名。串習力故。爾未必正緣名起。又名者四蘊名。若但相分。是已之四蘊。緣此四蘊起惑。非似本質故。言緣名故。
論非此煩惱緣。無漏等有所緣故。故名為境。此為一釋。第二緣見境中。但是見道。對修道皆是緣見生。滅除疑一。此緣名一門總分別見惑。余門別分別故。此中雲。見斷諸惑以簡修耶。若爾滅道下有漏緣。何處門攝。亦是緣見門收。然是總門故。若如前說。何以言見斷等者。此簡修道貪。若俱言貪等。恐濫修道貪等。前苦集即出所緣諦
【現代漢語翻譯】 現代漢語譯本 『除疑一法』（除了疑惑這一種煩惱）。並且戒禁取（認為持守錯誤的戒律和苦行可以達到解脫的錯誤見解）在下文會單獨說明，所以這裡沒有提及『除』。其餘八種煩惱都是以『見』為緣的境界。疑惑這一法只緣『諦』（真理）而生，不緣『見』而起。邪見和無明，有的緣無漏法，也有的緣有漏法。前面說的五種涅槃論見，是迷惑于『滅』（涅槃）的邪見，錯誤地認為有涅槃之道，這是緣有漏法。不是緣無漏法。邪見和無明因為緣『見』而生。疑惑這一法，不緣『見』而生。現在只是總的說以『見』為境界。戒禁取多半緣戒禁而生，是以戒禁為境界。只有這種『見取』（認為錯誤的見解是正確的）不緣『見』而生。戒禁取不緣戒禁而生的情況，由此可知，這段文字等大多是宗經論而說的。所以知道前面說的，十種煩惱輾轉相緣，其中的無漏緣，以及苦集二諦下不同的分界，是緣『名』為境界。只是聽到那個名字就生起煩惱。如果見到那個本體，就不能生起迷惑，因為它不是迷惑的境界。與苦集二諦緣惑的情況不相似，所以稱為緣『名』為境界。 問：如下二界（指欲界和色界），有『名』可以作為所緣，無色界中如何呢？答：下二界緣『名』，後生無色界，前方便緣『名』的緣故。它所生起的無漏緣等，也稱為緣『名』。因為串習的力量。未必是真正緣『名』而生起。而且『名』是四蘊（色、受、想、行）的名。如果只是相分，是已滅的四蘊，緣這四蘊生起迷惑，不是相似於本質的緣故，所以說緣『名』。 論：不是這些煩惱緣無漏等有所緣的緣故，所以稱為境界。這是一種解釋。第二種解釋是，緣『見』的境界中，只是見道，對於修道來說，都是緣『見』而生。滅除疑惑這一種。這是緣『名』一門總的分別見惑。其餘的門是分別的緣故。這裡說，見斷的各種迷惑是爲了簡別修道嗎？如果是這樣，滅道二諦下的有漏緣，屬於哪個門呢？也屬於緣『見』門收攝。然而這是總門的緣故。如果像前面所說，為什麼說見斷等呢？這是簡別修道的貪。如果都說貪等，恐怕會混淆修道的貪等。前面苦集二諦已經說明了所緣的諦。
【English Translation】 English version 『Eliminating Doubt as a Single Dharma.』 Moreover, the adherence to precepts and rituals (believing that adhering to incorrect precepts and ascetic practices can lead to liberation) will be explained separately below, so it is not mentioned here as 『eliminating.』 The remaining eight afflictions arise from the realm of 『views.』 The single dharma of doubt arises only from 『Truth』 (reality) and not from 『views.』 Wrong views and ignorance, some arise from unconditioned dharmas, and some arise from conditioned dharmas. The previously mentioned five views on Nirvana are wrong views that are deluded about 『Cessation』 (Nirvana), mistakenly believing there is a path to Nirvana; this arises from conditioned dharmas and not from unconditioned dharmas. Wrong views and ignorance arise from 『views.』 The single dharma of doubt does not arise from 『views.』 Now, it is generally said that 『views』 are the object. Adherence to precepts and rituals mostly arises from precepts and rituals, taking precepts and rituals as the object. Only this 『grasping at views』 (believing incorrect views to be correct) does not arise from 『views.』 The adherence to precepts not arising from precepts indicates that this passage and others are mostly based on sutras and treatises. Therefore, it is known that the previously mentioned ten afflictions arise from each other, and the unconditioned causes among them, as well as the different boundaries under the Truths of Suffering and Accumulation, arise from 『name』 as the object. Afflictions arise merely from hearing the name. If one were to see the actual entity, one would not be able to generate delusion, because it is not the object of delusion. It is not similar to the way Suffering and Accumulation cause delusion, so it is called arising from 『name』 as the object. Question: In the lower two realms (referring to the Desire Realm and the Form Realm), there is 『name』 that can be taken as an object, but what about in the Formless Realm? Answer: The lower two realms arise from 『name,』 and later the Formless Realm arises because the previous expedient means arise from 『name.』 The unconditioned causes that arise from it are also called arising from 『name,』 due to the power of habitual practice. It is not necessarily truly arising from 『name.』 Moreover, 『name』 is the name of the four aggregates (form, feeling, perception, volition). If it is only the image, it is the extinguished four aggregates; delusion arises from these four aggregates, not because it is similar to the essence, so it is said to arise from 『name.』 Treatise: It is not that these afflictions arise from unconditioned dharmas, etc., as the object, so it is called the realm. This is one explanation. The second explanation is that in the realm of arising from 『views,』 it is only the Path of Seeing; for the Path of Cultivation, it all arises from 『views.』 Eliminating the single affliction of doubt. This is a general distinction of the afflictions of views in the category of arising from 『name.』 The other categories are distinguished separately. Here, it is said that the various delusions severed by the Path of Seeing are to distinguish the Path of Cultivation? If so, to which category do the conditioned causes under the Truths of Cessation and the Path belong? They also belong to the category of arising from 『views.』 However, this is because it is a general category. If it is as previously stated, why say severance by seeing, etc.? This is to distinguish the greed of the Path of Cultivation. If all are said to be greed, etc., there is a fear of confusing the greed, etc., of the Path of Cultivation. The previously mentioned Truths of Suffering and Accumulation have already explained the Truths that are the object.
名已。此是滅道有漏緣惑。但言見斷。即知簡修。而是滅道下貪等。
論云爾時聖智雖緣于苦然于苦事不起分別等者。此通明三乘見道前方便。大乘前方便。或作安立諦觀。或作非安立諦觀。不同小乘。如前第五十五已說。
論云依初建立增上力故說法智品有四種心種類智品亦有四心隨爾所時八種心轉即爾所時總說名一無間所入純奢摩他所顯之心如是總說有九種心見道究竟者。此明相見道也。略有三說。一云法智品等者。品者品類。品類言。即並攝忍。即四法忍法智。一品類合名四心。類智亦爾。此是智品有八種。能有斷惑之功。此說次後入如智品時節。八定品能寂靜故。住心故。總名為一奢摩他之心故。言九心前智品。八心后定品一心。以定品無斷惑之功。不為智故。但總名一心。雖智時有定。定時有智。功能別故。智時隱定。定時隱智不論 問曰初四法忍法智為四心。類智亦爾者。應隨順小乘解。以斷上地獄惑別故。又解大乘別者。如對法。初無間后無間別故。云各為一類。二說。今言品者。是品類義。
論云法智品者。不取其法智。意取法忍。即法智之品故。此法忍為四。類忍為四。故八心以能斷惑。是無間道故得智名。四法智四類智。合為一心。名純奢摩他道。以不能斷惑。非無間道故。
【現代漢語翻譯】 現代漢語譯本： 『名已。』這是指滅道所緣的有漏煩惱。只說是『見斷』，就知道這裡省略了『修斷』。這裡指的是滅道之下的貪等煩惱。
論中說『爾時聖智雖緣于苦然于苦事不起分別等者』，這是總的說明三乘見道之前的前方便。大乘的前方便，或者作安立諦觀，或者作非安立諦觀，與小乘不同，如前面第五十五已經說過。
論中說『依初建立增上力故說法智品有四種心種類智品亦有四心隨爾所時八種心轉即爾所時總說名一無間所入純奢摩他所顯之心如是總說有九種心見道究竟者』，這是說明相見道。略有三種說法。第一種說法是『法智品等者』，『品』是品類，『品類』的意思，就是包括了忍。即四法忍（Kshanti-dharma-jnana）法智（Dharma-jnana）。一個品類合起來名為四心。類智（Anvaya-jnana）也是這樣。這是智品有八種，能有斷惑的功用。這是說次第后入如智品時節。八定品能寂靜的緣故，安住於心的緣故，總名為一個奢摩他（Shamatha）之心。所以說九心，前智品八心，后定品一心。因為定品沒有斷惑的功用，不作為智，但總名為一心。雖然智的時候有定，定的時候有智，但功能不同，智的時候定隱沒，定的時候智隱沒，不討論。問：最初四法忍法智為四心，類智也是這樣，應該隨順小乘的解釋，因為斷上地獄惑不同。又解釋大乘不同，如對法，最初無間，后無間不同，所以說各自為一類。第二種說法，現在說『品』，是品類的意思。
論中說『法智品者』，不取其中的法智，意思是取法忍，即法智之品。因此法忍為四，類忍為四，所以八心以能斷惑，是無間道，所以得到智的名字。四法智，四類智，合為一心，名為純奢摩他道，因為不能斷惑，不是無間道。
【English Translation】 English version: 'Nama iva.' This refers to the contaminated afflictions conditioned by the path of cessation. Saying only 'seen and severed' implies that 'cultivation and severance' is omitted. This refers to greed and other afflictions below the path of cessation.
The treatise states, 'Although the noble wisdom at that time is conditioned by suffering, it does not give rise to discrimination regarding the matter of suffering, etc.' This generally explains the preliminary practices before the path of seeing in the Three Vehicles. The preliminary practices of the Mahayana either involve contemplating the established truth or contemplating the non-established truth, which differs from the Hinayana, as previously discussed in the fifty-fifth section.
The treatise states, 'Relying on the initial establishment of increasing power, the Dharma-wisdom category has four types of minds, and the category of subsequent wisdom also has four minds. When these eight minds operate, they are collectively called one uninterrupted entry, the mind manifested by pure Shamatha. Thus, there are a total of nine minds, culminating in the path of seeing.' This explains the aspect of the path of seeing. There are roughly three explanations. The first explanation is 'the Dharma-wisdom category, etc.' 'Category' means type. 'Type' means including forbearance. That is, the four Dharma-forbearances (Kshanti-dharma-jnana) and Dharma-wisdom (Dharma-jnana). One category combined is called four minds. Subsequent wisdom (Anvaya-jnana) is also like this. This is the wisdom category with eight types, capable of severing afflictions. This refers to the time of entering the wisdom category in sequence. The eight Samadhi categories are able to be tranquil, therefore, abiding in the mind, collectively called one Shamatha (Shamatha) mind. Therefore, it is said that there are nine minds, the eight minds of the preceding wisdom category, and one mind of the subsequent Samadhi category. Because the Samadhi category does not have the function of severing afflictions, it is not considered wisdom, but is collectively called one mind. Although there is Samadhi during the time of wisdom, and there is wisdom during the time of Samadhi, their functions are different. Samadhi is hidden during the time of wisdom, and wisdom is hidden during the time of Samadhi, and are not discussed. Question: The initial four Dharma-forbearances and Dharma-wisdom are four minds, and subsequent wisdom is also like this, it should follow the interpretation of the Hinayana, because the severing of afflictions in the upper and lower realms is different. Also, the explanation of the Mahayana is different, such as in the Abhidharma, the initial uninterrupted and the subsequent uninterrupted are different, so it is said that each is a category. The second explanation, now saying 'category', means type.
The treatise states, 'The Dharma-wisdom category' does not take the Dharma-wisdom itself, but intends to take the Dharma-forbearance, which is the category of Dharma-wisdom. Therefore, Dharma-forbearance is four, and subsequent forbearance is four, so the eight minds are able to sever afflictions, and are the uninterrupted path, so they obtain the name of wisdom. The four Dharma-wisdoms and the four subsequent wisdoms combine into one mind, called the pure Shamatha path, because it cannot sever afflictions, it is not the uninterrupted path.
總名九心。三說即法忍智為四。類忍智為四心。名八心。見道雙運故。此八俱時有定品。亦八心但以功能。令心住寂靜。不同於智慧斷惑。故言總得一心名智。為八心故合有九。初解前後別故。合三十二心總為一故。總言九心。此解但有十六心。定慧別故。名為九九心有。此三說之中。后解為勝初解三十二心者。論云即爾所時。故知定慧同時但有十六。何得言三十二。第二解論。云法智品業故。得言取忍為四。第三解為勝。真見道定慧。或前後或俱。三說同上。或無間解脫別故。或斷慧思別故。或俱義故。如前敘諸家見竟。
論云第一觀所斷第二止所斷等者。上順經部說。清凈色及心心法中。有種子故。第一色中有諸種者。是觀所斷。第二心心法中有種子者。是止所斷。此色心中攝種子。如五十一卷說 問曰此中何故色中種觀斷非止。心中種止斷非觀。答曰清凈色中。煩惱心之相分分。差別難知。微細故言觀斷。心中種子。即當心之見分。一類易知。故言止斷。其實二俱觀斷。止俱隨斷。但以隨煩惱難易知故。各別說斷。又解色有眾多差別觀多色空。方可斷惑。約用增故。色言觀斷。修定之者。多緣於心。令心住境故。定名一心。定約用增故。能觀心心法空故。言觀斷心中之惑。其實俱時。併名能斷。若言觀品
【現代漢語翻譯】 現代漢語譯本：總共有九種心。第一種說法是將法忍智（法忍：對佛法的忍可；智：智慧）分為四種。第二種說法是將忍智歸為四心，稱為八心。因為見道（證悟真理的道路）是雙運的，所以這八種心同時存在於禪定之中。第三種說法也是八心，但以其功能使心安住于寂靜，不同於智慧斷除迷惑，所以說總共得到一心名為智。因為有八心，所以合起來有九種。因為最初的理解前後有所區別，所以將三十二心總歸為一，總的來說是九心。這種理解只有十六心，因為定慧（禪定和智慧）是分開的，所以稱為九九心有。在這三種說法中，后一種說法比第一種說法的三十二心更好。論中說『即爾所時』，所以知道定慧是同時的，只有十六種，怎麼能說是三十二種呢？第二種解釋，論中說『法智品業』，所以可以說取忍為四。第三種解釋更好，真正的見道定慧，或者前後，或者同時，三種說法相同。或者因為無間解脫（沒有間隔的解脫）不同，或者因為斷慧思（斷除智慧的思慮）不同，或者因為共同的意義。如前所述，各家的見解已經敘述完畢。 論中說『第一觀所斷第二止所斷等』，這是順應經部的說法。在清凈的色（物質）和心心法（心理現象）中，有種子（煩惱的潛在力量），所以第一色中有諸種者，是觀所斷（通過觀察斷除）。第二心心法中有種子者，是止所斷（通過止息斷除）。這種色心中包含種子，如第五十一卷所說。問：為什麼這裡色中的種子要通過觀斷除而不是止，心中的種子要通過止斷除而不是觀呢？答：因為在清凈的色中，煩惱心的相分（現象）的差別難以知曉，非常微細，所以說是觀斷。心中的種子，就是當下的心之見分（能見的功能），容易識別，所以說是止斷。實際上，兩者都是通過觀斷除，止也隨之斷除。只是因為隨煩惱的難易程度不同，所以分別說斷。又一種解釋是，色有眾多差別，需要觀察多種色空，才能斷除迷惑。因為作用增加，所以色說是觀斷。修定的人，大多專注於心，使心安住于境界，所以定名為一心。定因為作用增加，所以能觀察心心法空，所以說觀斷心中的迷惑。實際上是同時的，都稱為能斷。如果說是觀品（觀的品類）
【English Translation】 English version: There are nine minds in total. The first explanation divides Dharma-kshanti-jnana (Dharma-kshanti: acceptance of the Dharma; Jnana: wisdom) into four. The second explanation classifies kshanti and jnana as four minds, called the eight minds. Because the path of seeing (the path to enlightenment) is a dual operation, these eight minds exist simultaneously in samadhi (meditative state). The third explanation also refers to eight minds, but their function is to keep the mind in stillness, which is different from the wisdom that cuts off delusion, so it is said that obtaining one mind in total is called jnana. Because there are eight minds, there are nine in total. Because the initial understanding differs before and after, the thirty-two minds are collectively regarded as one, and generally referred to as nine minds. This understanding only has sixteen minds, because samadhi and prajna (wisdom) are separate, so it is called nine-nine minds. Among these three explanations, the latter is better than the first explanation of thirty-two minds. The treatise says 'Ji Er Suo Shi', so it is known that samadhi and prajna are simultaneous, and there are only sixteen, how can it be said that there are thirty-two? In the second explanation, the treatise says 'Dharma-jnana-prakriti-karma', so it can be said that taking kshanti as four. The third explanation is better, the true path of seeing samadhi and prajna, either before and after, or simultaneously, the three explanations are the same. Either because the uninterrupted liberation (liberation without interval) is different, or because the cutting off of wisdom-thought is different, or because of the common meaning. As mentioned earlier, the views of various schools have been described. The treatise says 'The first is what is cut off by observation, the second is what is cut off by cessation, etc.', which is in accordance with the Sautrantika school. In pure rupa (matter) and citta-caitta (mental phenomena), there are seeds (potential forces of affliction), so the first, 'in rupa there are seeds', is what is cut off by observation. The second, 'in citta-caitta there are seeds', is what is cut off by cessation. These rupa and citta contain seeds, as mentioned in volume fifty-one. Question: Why here are the seeds in rupa cut off by observation and not by cessation, and the seeds in citta cut off by cessation and not by observation? Answer: Because in pure rupa, the differences in the appearance-aspects of the afflicted mind are difficult to know and very subtle, so it is said to be cut off by observation. The seeds in the mind, that is, the seeing-aspect of the present mind, are easy to recognize, so it is said to be cut off by cessation. In fact, both are cut off by observation, and cessation also follows. It is only because the difficulty of following afflictions is different that they are said to be cut off separately. Another explanation is that rupa has many differences, and it is necessary to observe many rupa-emptinesses in order to cut off delusion. Because the function increases, rupa is said to be cut off by observation. Those who practice samadhi mostly focus on the mind, so that the mind dwells in the realm, so samadhi is called one mind. Because the function of samadhi increases, it can observe the emptiness of citta-caitta, so it is said to cut off the delusion in the mind by observation. In fact, it is simultaneous, and both are called able to cut off. If it is said to be the category of observation
所攝。諸智見斷隨眠。隨逐生者等者。此破經部師義。彼無梨耶故。心法攝種起觀品智時。其煩惱種猶逐觀生。方可觀能斷之。若不逐觀者。即種子逐有漏心在過去。過去無體。種逐何生。故言逐觀在現在。故今破之言。若逐生者。應不得名對治體性。解惑相違故。能治所治性相別故。應立量云。見道等觀品應非對治體(宗)。煩惱種子隨逐生故(因)。如有漏心心法(喻)。由此違量道理故。薄伽梵說。隨信行等以此為喻。即從俱脫。以前說數故。此隨信法為第六。鈍利根別。各隨信法行位等故。但是見故名第六。此中第六種無相。如對法第九不同。如彼抄廣解。
論解六種無相住中。如對法見道十六心。皆是隨信法行人。至果位名信解等。即第十六心是信解。亦在見道中 何故此言無相。言入見道即除信解。豈除第十六心見道耶。對法無相住。並在十六心中。答曰三說。一隨順理門。小乘見道十五心故。此信解等。即在修道。今故除之。二說如對法十六心。皆無相住。然前十五心。是無間道盡斷惑義增。此中且取。不言取第十六心。以是解脫道故。故除信解等三說。彼約法作論。取十六心皆無相。名為第六。此約人為論。若取信解等。即無六種故。故今除之取十五心。又信解等非定位。余果中皆有故。今取
【現代漢語翻譯】 現代漢語譯本： 所攝（包含）。諸智見斷隨眠（通過智慧和見解斷除潛在的煩惱）。隨逐生者等者（煩惱的種子跟隨觀智生起等等）。這是爲了駁斥經部師的觀點，因為他們沒有阿梨耶識（ālaya-vijñāna，藏識，一種深層意識）。當心法（精神現象）攝持種子，生起觀品智（觀修智慧）時，其煩惱的種子仍然跟隨觀智生起，這樣觀智才能斷除它們。如果煩惱的種子不跟隨觀智生起，那麼種子就會跟隨有漏心（受煩惱影響的心）存在於過去。過去的事物沒有實體，種子跟隨什麼生起呢？所以說煩惱的種子跟隨觀智在現在生起。因此，現在駁斥這種觀點說，如果煩惱的種子跟隨觀智生起，那麼觀智就不應該被稱為對治體性（對抗煩惱的本質），因為解惑（解除迷惑）與煩惱是相互違背的。能對治的（觀智）和所對治的（煩惱）在性質上是不同的。應該建立一個論證：見道（darśana-mārga，見道，佛教修行的一個階段）等觀品不應該是對治體（宗），因為煩惱的種子跟隨觀智生起（因），就像有漏心和心法一樣（喻）。由於這個違背邏輯的論證，薄伽梵（Bhagavan，佛陀的尊稱）說，隨信行（sradhānu-sārin，隨信行者，跟隨信仰修行的人）等等以此為比喻，即從俱解脫（ubhayato-bhāga-vimukta，俱解脫者，既有智慧解脫又有禪定解脫的人）。因為前面已經說了數量，所以這個隨信法是第六種。鈍根（遲鈍的根器）和利根（敏銳的根器）不同，各自跟隨信法行位等等，但因為只是見道，所以稱為第六種。這裡說的第六種是無相（animitta，沒有特定對像）的，就像《對法》（Abhidharma，阿毗達摩，佛教哲學）第九品不同。就像那篇抄本廣泛解釋的那樣。
論中解釋六種無相住（六種無相的住處）時，就像《對法》中見道的十六心（十六種心念），都是隨信法行人。到達果位（修行證果的階段）時，稱為信解（sraddhā-vimukta，信解者，通過信仰獲得解脫的人）等等，即第十六心是信解，也在見道中。為什麼這裡說無相呢？說進入見道就排除了信解，難道排除了第十六心見道嗎？《對法》的無相住，都在十六心中。回答說有三種說法：一是隨順理門（符合邏輯的方面），因為小乘（Hinayana，聲聞乘，小乘佛教）的見道有十五心，所以這裡的信解等等，就在修道（bhāvanā-mārga，修道，佛教修行的另一個階段）中，所以現在排除它。二是說就像《對法》的十六心，都是無相住，然而前十五心，是無間道（anantarya-mārga，無間道，直接斷除煩惱的道路）盡斷惑義增（完全斷除煩惱的意義更加突出），這裡只是選取，不說是選取第十六心，因為它是解脫道（vimukti-mārga，解脫道，通往解脫的道路），所以排除信解等等。三是說，《對法》是就法（dharma，佛法）作論，選取十六心都是無相，稱為第六種。這裡是就人作論，如果選取信解等等，就沒有六種了，所以現在排除它，選取十五心。而且信解等等不是定位的，其餘果位中都有，所以現在不選取。
【English Translation】 English version: That which is encompassed. The severing of latent afflictions through wisdom and insight. 'Those who follow the arising,' and so on. This is to refute the tenets of the Sautrāntika school (a Buddhist school), as they do not accept the Ālaya-vijñāna (storehouse consciousness). When mental phenomena (citta-dharma) encompass seeds, and the wisdom of contemplation arises, the seeds of afflictions still follow the arising of contemplation, so that contemplation can sever them. If the seeds of afflictions do not follow the arising of contemplation, then the seeds would follow defiled consciousness (with outflows) and exist in the past. The past has no substance; what do the seeds follow in arising? Therefore, it is said that the seeds of afflictions follow contemplation in the present. Therefore, this view is now refuted by saying that if the seeds of afflictions follow the arising of contemplation, then contemplation should not be called the nature of an antidote (pratipaksa-svabhāva), because the removal of delusion and afflictions are mutually contradictory. The nature of that which can counteract (contemplation) and that which is to be counteracted (afflictions) are different. A syllogism should be established: the contemplation of the path of seeing (darśana-mārga), and so on, should not be the nature of an antidote (thesis), because the seeds of afflictions follow the arising of contemplation (reason), just like defiled consciousness and mental phenomena (example). Because of this contradictory syllogism, the Bhagavan (the Blessed One, an epithet of the Buddha) said that those who follow faith (sradhānu-sārin), and so on, are used as an analogy, that is, from both liberation (ubhayato-bhāga-vimukta). Because the number has been mentioned earlier, this following of faith is the sixth type. Those with dull faculties and those with sharp faculties differ, each following the stages of faith, and so on, but because it is only the path of seeing, it is called the sixth type. The sixth type mentioned here is without characteristics (animitta), unlike the ninth chapter of the Abhidharma (Buddhist philosophy). It is as explained extensively in that commentary.
When explaining the six abodes without characteristics in the treatise, like the sixteen moments of consciousness in the path of seeing in the Abhidharma, all are those who follow faith. When reaching the stage of fruition, they are called those liberated by faith (sraddhā-vimukta), and so on, that is, the sixteenth moment of consciousness is liberation by faith, and it is also in the path of seeing. Why is it said here to be without characteristics? Saying that entering the path of seeing excludes liberation by faith; does it exclude the sixteenth moment of consciousness in the path of seeing? The abode without characteristics in the Abhidharma is all within the sixteen moments of consciousness. The answer is that there are three explanations: first, following the aspect of logic, because the path of seeing in the Hinayana (Theravada Buddhism) has fifteen moments of consciousness, therefore the liberation by faith, and so on, is in the path of cultivation (bhāvanā-mārga), so it is now excluded. Second, it is said that like the sixteen moments of consciousness in the Abhidharma, all are abodes without characteristics; however, the first fifteen moments of consciousness are the path of immediate succession (anantarya-mārga), where the meaning of completely severing afflictions is emphasized, and only this is selected here, without saying that the sixteenth moment of consciousness is selected, because it is the path of liberation (vimukti-mārga), so liberation by faith, and so on, is excluded. Third, the Abhidharma discusses the Dharma (Buddhist teachings), selecting all sixteen moments of consciousness as without characteristics, calling it the sixth type. Here, the discussion is about people; if liberation by faith, and so on, is selected, there would not be six types, so it is now excluded, selecting fifteen moments of consciousness. Moreover, liberation by faith, and so on, is not fixed in position; it exists in other fruitions, so it is not selected now.
決定無相故。除信解等。
論云若諸異生離欲界欲色界欲但由修道等者。以修道惑。障定事任運生故。但伏修惑。見道煩惱分別而生。障于理故不伏。得定伏修之中。唯與貪嗔隨順憍慢。今能伏之。與我見等隨順憍慢。即不能伏。如六十九云。我見等不伏。有文簡俱慢故。問曰若爾貪恚亦爾。欲見俱者。即不伏。此心憍慢。多隨我生故。
論偏簡若定若起若生等者。謂見道之惑。於此三義有時而起。若定者與定心相入出。即染污定。此分別煩惱。如外道計過去八萬劫等。期心入定觀之。從定心入。此計執之心。謂邪見等。此分別惑。明與定心入出。或假名。若言起者。謂別散心起也。生者生彼也。
論云略有二種粗重。一漏粗重。二有漏粗重等。如前本地第三云。善法不名粗重。亦非隨眠。如何此中言有漏粗重。及對法二十四種粗重。業粗重等。大義曰。一性粗重。即煩惱種等。此中言漏粗重者。是二心不調柔名粗重。即一切有漏善法等。此中言有漏粗重者。是前第三約性粗重。
論云善法等故。非此中約不調柔粗重。有漏善法亦爾。不相違耶。論謂此若有煩惱者。身中善無記等法為漏。和雜不調柔。故名習氣。羅漢有此善等在。雖得微薄。法體仍存。謂漏不斷名習氣。此漏粗重氣分在身。
【現代漢語翻譯】 現代漢語譯本 決定於無相的緣故，所以要去除信解等等。
論中說，如果各種凡夫離開了欲界的慾望，這些慾望僅僅通過修道等等來去除。因為修道所產生的迷惑，會障礙禪定之事自然而然地產生。所以只能降伏修道所產生的迷惑。見道所產生的煩惱是分別而生的，因為它障礙真理，所以無法降伏。在通過禪定降伏修惑的過程中，只能降伏與貪、嗔相隨順的驕慢，現在能夠降伏它們。而對於與我見等等相隨順的驕慢，就無法降伏。如《六十九》中所說，我見等等無法降伏，有經文可以證明這一點，因為它們與俱生慢相關聯。有人問：如果這樣，那麼貪和嗔也是一樣嗎？如果貪和見同時存在，就無法降伏。因為這種心識的驕慢，大多是隨著我見產生的。
論中特別簡要地說明了禪定、生起、產生等等。意思是說，見道所產生的迷惑，在這三種情況下有時會生起。如果是在禪定中，它會與禪定之心相互進入和出去，從而染污禪定。這種分別煩惱，就像外道計算過去八萬劫等等，期望用心進入禪定來觀察它，從禪定之心進入。這種計執之心，就是邪見等等。這種分別的迷惑，明顯地與禪定之心相互進入和出去，或者只是假名。如果說是生起，指的是在別散心中生起。產生，指的是產生於彼處。
論中說，大致有兩種粗重，一是漏粗重，二是有漏粗重等等。如前面《本地》第三卷所說，善法不稱為粗重，也不是隨眠。為什麼這裡說有漏粗重，以及《對法》中說的二十四種粗重，業粗重等等？《大義》中說：一是自性粗重，即煩惱的種子等等。這裡說的漏粗重，是指二心不調柔，稱為粗重，即一切有漏的善法等等。這裡說的有漏粗重，是前面第三卷所說的自性粗重。
論中說，因為是善法等等，所以這裡不是指不調柔的粗重。有漏的善法也是這樣，難道不矛盾嗎？論中說，如果這裡有煩惱，那麼身體中的善、無記等等法就會成為漏洞，與煩惱混合而不調柔，所以稱為習氣。阿羅漢也有這些善等等存在，雖然非常微薄，但法的本體仍然存在，也就是說，漏洞沒有斷絕，所以稱為習氣。這種漏洞的粗重氣分存在於身體中。
【English Translation】 English version It is determined by the absence of characteristics, therefore, remove faith, understanding, and so on.
The treatise says, 'If various ordinary beings are separated from the desires of the desire realm, these desires are only removed through cultivation, etc., it is because the delusion arising from cultivation obstructs the natural arising of meditative states. Therefore, only the delusions arising from cultivation can be subdued. The afflictions arising from the path of seeing are born from discrimination, and because they obstruct the truth, they cannot be subdued. In the process of subduing the delusions of cultivation through meditation, only the pride that is in accordance with greed and hatred can be subdued, and now they can be subdued. As for the pride that is in accordance with views of self, etc., it cannot be subdued. As stated in the Sixty-ninth, views of self, etc., cannot be subdued, and there is textual evidence to prove this, because they are associated with innate pride. Someone asks: If this is the case, then is greed and hatred the same? If greed and views exist simultaneously, they cannot be subdued. Because the pride of this mind mostly arises with views of self.'
The treatise specifically and briefly explains meditation, arising, production, etc. It means that the delusions arising from the path of seeing sometimes arise in these three situations. If it is in meditation, it will enter and exit with the mind of meditation, thereby defiling the meditation. This discriminating affliction is like the heretics calculating the past eighty thousand kalpas, etc., hoping to use the mind to enter meditation to observe it, entering from the mind of meditation. This mind of clinging is false views, etc. This discriminating delusion clearly enters and exits with the mind of meditation, or it is just a false name. If it is said to arise, it refers to arising in a distracted mind. Production refers to being produced there.
The treatise says that there are roughly two kinds of heaviness: one is the heaviness of outflows, and the other is the heaviness of having outflows, etc. As stated in the third volume of the previous 'Local Basis,' good dharmas are not called heaviness, nor are they latent tendencies. Why does it say here that there is heaviness of outflows, as well as the twenty-four kinds of heaviness mentioned in the 'Abhidharma,' the heaviness of karma, etc.? The 'Great Meaning' says: One is the heaviness of nature, which is the seeds of afflictions, etc. The heaviness of outflows mentioned here refers to the lack of harmony between the two minds, which is called heaviness, that is, all good dharmas with outflows, etc. The heaviness of having outflows mentioned here is the heaviness of nature mentioned in the previous third volume.
The treatise says that because it is good dharma, etc., it does not refer to the heaviness of disharmony here. Is it not contradictory that good dharmas with outflows are also like this? The treatise says that if there are afflictions here, then the good, neutral, etc., dharmas in the body will become leaks, mixing with afflictions and becoming disharmonious, so they are called habitual tendencies. Arhats also have these good things, etc., although they are very weak, the essence of the dharma still exists, that is, the leaks are not cut off, so they are called habitual tendencies. This heavy atmosphere of leaks exists in the body.
與善法中和雜不一異。如毒在身中。有氣分不一異。隨眠斷時。此得微薄。佛圓鏡智生故。言永斷習氣。
論云又有二執。謂根境執我我所。二有情執。謂我慢等即執著。更無別體。是我我所之行解也。以上覆次各各別解執著之言。尋之可解。
蓋名龜者。覆義相似現故。除尾一種。以無用故。或龜蓋有五用。名五支相似 忿似母驢。母驢性惡故。多聲嚼草 忿亦爾 慳妒似凝血。以虛薄無味相似。利益亦爾 無明似浪嗜。一云似野干。性無知故也。又似鼠狼。蛇欲哳時。其尾多毛。障蛇不令哳。以無明亦爾。障聞智故。又西國云。耳毛人耳孔有毛。障聲不聞人語。
第五十九卷
論貪等十煩惱一切能發業若諸猛利現行方發惡趣業非失念行者又分別起能起此業非任運起者。此遍見修作法。其見道欲界。唯不善故。皆能發業。修道中。如對法第四云。任運發能惡行者。是不善。即我見等。有不能者故。見道名分別煩惱。如對法第四說。唯此發三惡趣業。非修道。然此處舍引滿果為論。其修道中。何妨亦有發惡趣別報業者。故知今據引果。不據滿果。余如對法第四本地第一抄解。
論云如說粗重體性名隨眠等者。此謂約性粗重說。此粗重亦名隨眠。是煩惱性故。言體名隨眠。非約不安隱名
【現代漢語翻譯】 現代漢語譯本：與善法之間的關係，既不是完全相同，也不是完全不同，而是混合交雜的狀態。這就像毒藥在身體中，其毒性和身體的關係，既不是完全一樣，也不是完全不一樣。當隨眠（煩惱的潛在狀態）被斷除時，這種混合狀態會變得微弱。因為佛陀具有圓滿的鏡智，所以說能永遠斷除習氣（煩惱的殘餘影響）。
論中說，還有兩種執著：一是根境執（對感官和外境的執著），執著于『我』和『我所』（屬於我的事物）；二是二有情執（對有情眾生的執著），如我慢等，這些都是執著，沒有其他的實體。這是關於『我』和『我所』的行解（行為和理解）。以上這些重複的解釋，都是爲了分別解釋『執著』這個詞的含義，仔細推敲就能理解。
『蓋名龜者』，是因為其覆蓋的形狀相似而顯現。除了尾巴這一種，因為沒有用處。或者說，龜的背甲有五種用途，象徵著五支（五蘊）的相似性。『忿』（憤怒）類似於母驢，因為母驢的本性兇惡，經常大聲咀嚼草料。『忿』也是如此。『慳』（吝嗇）和『妒』（嫉妒）類似於凝固的血液，因為它們虛弱、稀薄且沒有味道。利益也是如此。『無明』（愚癡）類似於浪嗜（一種動物），一說類似於野干（一種野獸），因為其本性無知。又類似於鼠狼，當蛇想要咬它時，它的尾巴上有很多毛，可以阻擋蛇的咬噬。無明也是如此，阻礙了聽聞智慧。還有西國（古代印度）的說法，耳毛人（耳朵里長毛的人）的耳孔里有毛，阻礙聲音，聽不見人說話。
第五十九卷
論中說，貪等十種煩惱都能引發業，但只有那些猛利且現行的煩惱才能引發惡趣業，而不是失念（失去正念）的行為。此外，只有分別（分別意識）產生的煩惱才能引發這種業，而不是任運（自然而然）產生的。這是遍見修（普遍的見道和修道）的作法。在見道中，欲界（慾望界）的一切都是不善的，因此都能引發業。在修道中，如《對法》第四卷所說，任運產生的惡行是不善的，即我見等。有些煩惱不能引發業。見道被稱為分別煩惱，如《對法》第四卷所說，只有這種煩惱才能引發三惡趣業，而不是修道。然而，這裡討論的是舍引滿果（捨棄牽引果和圓滿果），在修道中，為什麼不能有引發惡趣別報業（不同果報的業）的情況呢？因此，要知道這裡是根據牽引果來討論的，而不是根據圓滿果。其餘內容可以參考《對法》第四卷和《本地第一抄解》。
論中說，如說粗重體性名為隨眠等，這是指從性質粗重的角度來說。這種粗重也稱為隨眠，因為它是煩惱的性質。說是『體名隨眠』，而不是從不安隱的角度來說。
【English Translation】 English version: The relationship with wholesome dharmas is neither completely identical nor completely different, but a mixed and mingled state. This is like poison in the body, where the relationship between the toxicity and the body is neither completely the same nor completely different. When the anusaya (latent tendencies of defilements) are severed, this mixed state becomes weakened. Because the Buddha possesses perfect mirror-like wisdom, it is said that the residual habits (remaining influences of defilements) can be permanently severed.
The treatise states that there are also two kinds of attachments: first, the attachment to sense bases and objects, clinging to 'self' and 'what belongs to self'; second, the attachment to sentient beings, such as pride, which are all attachments and have no other substance. This is the understanding of actions related to 'self' and 'what belongs to self'. The above repeated explanations are to separately explain the meaning of the word 'attachment'; careful consideration will lead to understanding.
'Covered, named turtle,' is because its covering shape is similar and manifests. Except for the tail, because it is useless. Or, the turtle's shell has five uses, symbolizing the similarity of the five aggregates (skandhas). 'Wrath' is similar to a female donkey, because the female donkey's nature is fierce and often chews grass loudly. 'Wrath' is also like this. 'Stinginess' and 'jealousy' are similar to congealed blood, because they are weak, thin, and tasteless. Benefit is also like this. 'Ignorance' is similar to a glutton (an animal), or it is said to be similar to a jackal (a wild beast), because its nature is ignorant. It is also similar to a weasel; when a snake wants to bite it, its tail has a lot of hair, which can block the snake's bite. Ignorance is also like this, hindering the hearing of wisdom. Also, there is a saying in the Western country (ancient India) that people with ear hair (people with hair in their ears) have hair in their ear canals, which blocks sound and prevents them from hearing people's speech.
Volume Fifty-Nine
The treatise states that the ten defilements, such as greed, can all generate karma, but only those that are intense and manifest can generate karma leading to the evil realms, not actions done out of forgetfulness (loss of mindfulness). Furthermore, only defilements arising from discrimination (discriminating consciousness) can generate this karma, not those arising spontaneously. This is the practice of pervasive seeing and cultivation (universal path of seeing and cultivation). In the path of seeing, everything in the desire realm (kama-dhatu) is unwholesome, so it can all generate karma. In the path of cultivation, as stated in the fourth volume of the Abhidharmakosa, spontaneous evil actions are unwholesome, such as self-view. Some defilements cannot generate karma. The path of seeing is called discriminating defilements, as stated in the fourth volume of the Abhidharmakosa; only this kind of defilement can generate karma leading to the three evil realms, not the path of cultivation. However, here we are discussing abandoning the karma that draws forth the result and the karma that completes the result. In the path of cultivation, why can't there be cases of generating karma that leads to different retributive results in the evil realms? Therefore, it should be known that this discussion is based on the karma that draws forth the result, not the karma that completes the result. For the rest, refer to the fourth volume of the Abhidharmakosa and the first chapter of the Local Commentary.
The treatise states, 'As it is said, the nature of heaviness is called anusaya, etc.,' this refers to speaking from the perspective of the heavy nature. This heaviness is also called anusaya, because it is the nature of defilements. It is said that 'the nature is called anusaya,' not from the perspective of non-peacefulness.
粗重。而彼非即名隨眠故。如前卷解。
十八粗重中。自性異熟等三粗重者。護月云。無始本有種子故。名自性粗重。勝軍云。此新熏成熟。體性不同增上。即名粗重。名自性異熟等粗重然業障等者。此據重障為論。力無力轉。前本地無別名力無力。俱增盛煩惱上品者。名有力。不然者。名無力。
論云當知欲界一分不善煩惱有異熟者。謂凡夫見修不善煩惱。若入聖。或聖者身中不善者。便非擇滅無異熟果者。是又無記煩惱欲界者。不招果故。中無二分。下文有此解。
迷行轉者如本地分七種已列義別云何等者。如本地第八卷。有名無解身邊邪三于所知境起邪行者。此唯是見道煩惱非修道。身邊不迷諦生故。此論云。於四聖諦迷行轉故。但緣四諦生余貪等。緣此見生諦。讀可解。前四門別出煩惱。不問無漏有為緣使等引訖。第五第六門。別解四諦下煩惱。苦集即煩惱緣相應中增。故名因緣。滅道斷煩惱故名怖畏。第七一門唯修所斷。此任運生。不迷諦起。故知前六門是見所斷。
有事無事門。上下及對法第五六大相違。如彼抄別抄。
煩惱與受相應中。如對法第七前卷。勘隨順文。粗相說等可解。下文自有此粗細。和會違文。
相續成熟。謂種解脫分身。
相縛粗重縛者
【現代漢語翻譯】 現代漢語譯本：粗重。但它們並非直接被稱為隨眠，如前卷所述。
在十八種粗重中，自性粗重、異熟粗重等三種粗重，護月解釋說：『由於無始以來就存在的種子，所以稱為自性粗重。』勝軍解釋說：『這是新熏習成熟的，體性和增上不同，就稱為粗重。』名為自性異熟等粗重，至於業障等，這是根據重大的業障來討論。力量強大或弱小，在前本地中沒有力量強大或弱小的區別。都是增強煩惱上品的力量，稱為有力。否則，稱為無力。
論中說，『應當知道欲界一部分不善煩惱有異熟果』，指的是凡夫見道和修道的不善煩惱。如果進入聖道，或者聖者身中的不善煩惱，就不是擇滅，沒有異熟果。而那些無記煩惱，屬於欲界，不招感果報。中間沒有兩部分。下文有對此的解釋。
『迷行轉』如《本地分》中列出的七種義別，『云何等』如《本地》第八卷。有名無解身邊邪見，對於所知境產生邪行。這僅僅是見道煩惱，不是修道煩惱，因為身見和邊見不是迷惑真諦而產生的。此論說，『對於四聖諦迷惑而產生邪行』，只是緣於四諦而產生其餘的貪等，緣於此見而產生真諦。可以理解。前面四門分別列出煩惱，不問無漏有為緣使等。第五第六門，分別解釋四諦下的煩惱。苦集即煩惱緣相應中增加，所以稱為因緣。滅道斷煩惱，所以稱為怖畏。第七門唯有修所斷。這是任運而生的，不是迷惑真諦而產生的。因此可知前六門是見所斷。
『有事無事門』，上下以及對法第五第六大相違，如彼抄和別抄。
煩惱與受相應中，如《對法》第七前卷，參考隨順文。粗相說等可以理解。下文自有此粗細，調和違背的文義。
相續成熟，指的是種子的解脫分身。
相縛和粗重縛。
【English Translation】 English version: Coarse and heavy. But they are not directly called Anuśaya (latent tendencies), as explained in the previous volume.
Among the eighteen kinds of coarseness and heaviness, the three types of coarseness and heaviness—inherent nature, Vipāka (result of actions), etc.—are explained by Ārya Vimala Kīrti as: 'Because of the seeds that have existed since beginningless time, they are called inherent nature coarseness and heaviness.' Śūramati explains: 'These are newly cultivated and matured, and their nature and Adhipati (dominating condition) are different, so they are called coarseness and heaviness.' Named inherent nature Vipāka etc. coarseness and heaviness, as for karmic obstacles etc., this is discussed based on significant obstacles. Strong or weak power, in the former Bhūmi (stage), there is no distinction between strong or weak power. Both are enhancing the power of the highest-grade afflictions, called powerful. Otherwise, they are called powerless.
The treatise states, 'It should be known that a portion of unwholesome afflictions in the desire realm has Vipāka (result of actions),' referring to the unwholesome afflictions of ordinary beings in the path of seeing and the path of cultivation. If one enters the path of the noble ones, or the unwholesome afflictions in the body of a noble one, then they are not Pratisaṃkhyā-nirodha (cessation through wisdom) and do not have Vipāka (result of actions). As for those indeterminate afflictions, belonging to the desire realm, they do not generate results. There are no two parts in the middle. There is an explanation of this in the following text.
'Deluded conduct transformation' is like the seven kinds of distinctions listed in the Bhūmi section, 'What are they?' as in the eighth volume of the Bhūmi. There are views of self, views of extremes, and wrong views that arise regarding the objects of knowledge. These are only afflictions of the path of seeing, not the path of cultivation, because the views of self and views of extremes do not arise from delusion about the truth. This treatise states, 'Because of delusion about the Four Noble Truths, wrong conduct arises,' only arising from the Four Noble Truths, giving rise to other forms of greed, etc., arising from this view, giving rise to the truth. It can be understood. The first four sections separately list afflictions, without asking about the influence of the unconditioned, conditioned, conditions, etc. The fifth and sixth sections separately explain the afflictions under the Four Noble Truths. Suffering and accumulation increase in the corresponding conditions of afflictions, so they are called causes and conditions. Cessation and the path cut off afflictions, so they are called fear. The seventh section is only what is severed by cultivation. This arises spontaneously, not arising from delusion about the truth. Therefore, it can be known that the first six sections are what is severed by seeing.
The 'matter and no matter' section, above and below, and the fifth and sixth Abhidharma are greatly contradictory, as in those notes and separate notes.
In the correspondence between afflictions and feelings, as in the seventh previous volume of the Abhidharma, refer to the corresponding text. The explanation of coarse characteristics, etc., can be understood. The following text itself has this coarseness and fineness, reconciling contradictory meanings.
Continuous maturation refers to the liberation division body of seeds.
Bondage of attachment and bondage of coarseness and heaviness.
。謂六塵名眾生。於此執著名縛。緣相起得。名為相縛。粗重縛。謂煩惱種子。
此言三心見道究竟者。如前第五十五會之。
樂遠離身語粗重者。謂坐禪人身疲倦性。
論云次復應斷苦憂。乃至諸舍定障品障者。謂修道中不動無為等障。如應準配。初四是三乘通障。見道已前凡夫障。見斷已去聖人障。亦通二乘定障。唯在聲聞。所知障唯菩薩。此定障之性。是異熟類。所知障類攝。如佛地。二乘此中前五。一解準聲聞定障說。獨覺余可知。以獨覺得勝神通故。定障唯彼斷。不然但通二乘。
又眼見色已不喜不愁等者。此是六恒住法 又性少欲下。此是八大人覺。
論云十四他境緣。謂色界于欲行煩惱無色於色行煩惱。乃至於彼下地諸有情所由常恒樂凈具勝功德自謂勝故者。即大乘中。上地得緣下地起煩惱 問曰此是何惑。答曰有解。此是見慢。如余處更有。但言我此勝。彼不如等。設起我慢。非一切煩惱皆起。又解此是一切煩惱貪等並然。常以恒是常見凈勝。是見取等故。雖有是緣。不似本質。緣名為境。如前卷初。及對法第六。余處言上不緣下者。此是隨順理文 問曰下地貪慢。不得緣上。上界之慢。如何緣下。答曰下地劣故。不于彼起慢。上勝故可起。即對法第二。無色不緣下
【現代漢語翻譯】 現代漢語譯本：所謂的六塵（Liu Chen，色、聲、香、味、觸、法）被稱為眾生。眾生執著於六塵，被其束縛。因緣于外相而生起執著，這被稱為相縛。粗重縛指的是煩惱的種子。
這裡所說的三心見道究竟，與前面第五十五會的說法一致。
樂於遠離身語粗重，指的是坐禪之人身體疲倦的習性。
《瑜伽師地論》中說，接下來應當斷除苦、憂，乃至諸舍定障品障。這裡指的是修道中不動、無為等障礙。應當根據情況進行對應。最初的四種障礙是三乘（聲聞乘、緣覺乘、菩薩乘）共通的障礙，是見道之前的凡夫的障礙。見斷之後是聖人的障礙，也通於二乘的定障，唯獨在聲聞乘中存在。所知障唯獨菩薩才有。這種定障的性質是異熟類，所知障類所攝，如《佛地經論》所說。二乘中的前五種障礙，可以按照聲聞乘的定障來解釋。獨覺乘的障礙可以類推得知，因為獨覺乘能夠獲得殊勝的神通，所以定障唯有他們才能斷除。不然的話，就只是通於二乘。
又如眼睛看到顏色之後不喜不愁等等，這是六恒住法。又如性少欲等等，這是八大人覺。
《瑜伽師地論》中說，十四他境緣，指的是對於欲界眾生來說，是對於欲行煩惱，對於無色界眾生來說，是對於色行煩惱。乃至對於下地諸有情來說，由於他們常常認為自己所擁有的樂、凈、具、勝功德是殊勝的，因此自認為勝過他人。這指的是大乘中，上地菩薩因為緣下地眾生而生起煩惱。問：這是什麼惑？答：有一種解釋是，這是見慢。如同其他地方所說，只是說『我比他們殊勝，他們不如我』等等。即使生起我慢，也不是一切煩惱都會生起。另一種解釋是，這是一切煩惱，包括貪等都是如此。常常以恒常為常見，以清凈殊勝為見取等。所以雖然有這樣的因緣，但不像是本質。緣被稱為境，如同前面卷初以及《對法論》第六所說。其他地方說上地菩薩不緣下地眾生，這是隨順真理的說法。問：下地眾生的貪慢，不能緣上地眾生，上界眾生的慢，如何緣下地眾生？答：下地眾生低劣，所以不會對他們生起慢心。上地眾生殊勝，所以可以生起慢心。如同《對法論》第二所說，無色界眾生不緣地獄眾生。
【English Translation】 English version: The so-called Six Dusts (Liu Chen, form, sound, smell, taste, touch, and dharma) are called sentient beings. Sentient beings are attached to the Six Dusts and are bound by them. Attachment arises from clinging to external appearances, which is called 'attachment to appearances'. 'Coarse and heavy bondage' refers to the seeds of afflictions.
The 'ultimate seeing the Tao with the three minds' mentioned here is consistent with the statement in the previous 55th assembly.
'Enjoying being away from the coarse and heavy body and speech' refers to the habit of fatigue in the body of a person who is meditating.
The Yogacarabhumi-sastra says that next, one should eliminate suffering, sorrow, and even all the obstacles to concentration and the obstacles to qualities. This refers to obstacles such as immobility and non-action in cultivation. It should be matched accordingly. The first four obstacles are common to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and are obstacles for ordinary people before seeing the Tao. After the elimination of views, they are obstacles for sages, and also apply to the concentration obstacles of the Two Vehicles, existing only in the Sravaka Vehicle. The obstacles to knowledge are unique to Bodhisattvas. The nature of this concentration obstacle is of the Vipaka category, and is included in the category of obstacles to knowledge, as stated in the Buddhabhumi Sutra. The first five obstacles in the Two Vehicles can be explained according to the concentration obstacles of the Sravaka Vehicle. The obstacles of the Pratyekabuddha Vehicle can be inferred, because the Pratyekabuddha Vehicle can obtain extraordinary supernatural powers, so only they can eliminate the concentration obstacles. Otherwise, it only applies to the Two Vehicles.
Furthermore, if the eyes do not rejoice or grieve after seeing colors, etc., this is the Six Constant Abidings. Furthermore, if one is by nature content with little, etc., this is the Eight Great Awakenings.
The Yogacarabhumi-sastra says that the fourteen other-object conditions refer to afflictions related to desire for beings in the desire realm, and afflictions related to form for beings in the formless realm. Furthermore, for sentient beings in the lower realms, because they often think that the happiness, purity, possessions, and superior merits they possess are superior, they consider themselves superior to others. This refers to the fact that in the Mahayana, Bodhisattvas in the higher realms give rise to afflictions because of their connection with sentient beings in the lower realms. Question: What kind of delusion is this? Answer: One explanation is that this is pride based on views. As it is said elsewhere, they only say 'I am superior to them, they are not as good as me', etc. Even if pride arises, not all afflictions will arise. Another explanation is that this is all afflictions, including greed, etc. They often take permanence as constancy, and purity and superiority as clinging to views, etc. Therefore, although there is such a condition, it is not like the essence. Conditions are called objects, as mentioned in the beginning of the previous volume and in the sixth of the Abhidharma-samuccaya. Other places say that Bodhisattvas in the higher realms do not connect with sentient beings in the lower realms, which is a statement that follows the truth. Question: The greed and pride of sentient beings in the lower realms cannot connect with sentient beings in the higher realms, so how can the pride of sentient beings in the higher realms connect with sentient beings in the lower realms? Answer: Sentient beings in the lower realms are inferior, so they will not give rise to pride towards them. Sentient beings in the higher realms are superior, so they can give rise to pride. As stated in the second of the Abhidharma-samuccaya, sentient beings in the formless realm do not connect with sentient beings in the lower realms.
地等文。如彼和會。
論云當言全界一切煩惱皆結生耶為不全耶答當言全非不全者。此問潤生非發業。發業雖十煩惱。修道無記。上界煩惱貪等。即不發業。故今據潤生我。愛為正潤。余為助潤。如下自出。為破小乘唯貪潤生故也。對法據正潤故。唯言我愛。不相違也。
論云結生相續略有七種一纏及隨眠謂異生二唯隨眠謂見聖蹟者。此據隨眠凡夫俱用現種。對法九種會故。決定起故。言起貪嗔故。非無有種。見道果人界地生。若同地生。亦以現行潤。如初禪生初天已。次生第二者。即亦現行閏。以道力劣。雖異地生。以八種閏。除第三果。外無以唯種閏者。如本地第一卷。及對法第五。此中言菩薩以智力受生者。謂同對法以願力受生故。此果雖有漏亦有漏善業招。然隨生處故。
論解業道中。當知此業亦有五相建立差別者。即下言根本業道。身語意業三。及方便四。後起五。此等如前本地第八廣解。其貪嗔等。小乘無有加行。但是根本。今大乘亦有加行。要故身語業者。方產生根本。如別抄。有方便等。與對法第七不同。勘之。
論殺生三種中。前一是業思增上。第二邪業生思。第三或菩薩利益殺生等。
論殺生中。尸半尸者。即咒死令尸。及半死屍令起殺人等邪行中。非時等。與
前文。及本地第八。對法等不同。可知。魯達羅毗瑟笯。如別抄。
第六十卷
論云或有人或人相者。解云謂羯剌藍等位。即隨胎上。名重殺生。此大乘亦犯波羅夷。諸部小乘。除薩婆多。余皆不成波羅夷。以未人相故。又解人相。謂非人變為人。意欲殺人故殺。此名重僧祇者。僧伽言眾。今言僧祇。即名眾物。聲轉如此。
業道五果。如第九本地。對法等抄。勘之 祠祀具者。事具。或祠祀支具等。慧支。或法須。即以為排程等。
論云或增彼故。以彼妻妾令他辱之。彼若受教行欲邪行。便觸嗔恚所生。相似欲邪行罪者。即名邪行。不名身為究竟。亦發無作故也 問曰十業道以思為體。思即是業。如何名道。備師云。善不善能得可愛不可愛等道果故。彼業即道也。身語如下文釋意。俱是貪恚名意業亦爾。作業之道。而非是業。不同於此如。成業論解。同前第八本地。不勞述之。貪瞋邪見是思之道。思所游履故名為道。
論云不與取貪慾資財處起者。謂縱盜他有情。亦名資財。綺語之境。雖對有情。以近而論。意緣名起。思名句等而生故。雖亦緣句在於名。總號為名。邪見諸行處起者。謂一解云。唯緣苦集諦者。遍行五門故。增上者名諸行處。不取滅道。其實亦是。故對法雲。謂實有
【現代漢語翻譯】 現代漢語譯本：前文以及本地第八卷，對於法等不同的解釋，可以參考魯達羅毗瑟笯（Rudra Visnu，印度教神祇）。如同其他抄本。
第六十卷
論中說『或者有人或者人相』，解釋說的是羯剌藍（Kalala，受胎第一週）等階段。即隨著胎兒的形成，就犯了嚴重的殺生罪。這在大乘佛教中也屬於波羅夷（Parajika，斷頭罪）。各個部派的小乘佛教，除了薩婆多部（Sarvastivada，一切有部），其餘都不構成波羅夷罪，因為還沒有形成人相。另一種解釋是，『人相』指的是非人變成人，意圖殺人而殺害的情況。這裡說的『重僧祇』，僧伽（Sangha）的意思是『眾』，現在說的『僧祇』，就是指『眾物』，是語音的轉變。
業道五果，如同第九本地，以及對法等抄本所記載，可以參考查閱。『祠祀具』指的是祭祀的器具，或者祭祀的輔助用具等。『慧支』，或者說是法所需要的，即用來排程等等。
論中說『或者增加他的緣故，把他的妻妾讓別人凌辱』。如果他聽從教唆，行淫慾邪行，就觸犯了嗔恚所產生的相似欲邪行罪，這被稱為邪行，但不能說是身體上的究竟行為，因為也引發了無作罪。問：十業道以思為本體，思就是業，為什麼稱為道？備師說，善和不善能夠得到可愛和不可愛等的道果，所以這個業就是道。身語如同下文解釋的意思，都是貪嗔，名為意業也是如此。是作業的道路，而不是業本身，不同於《成業論》的解釋。如同之前的第八本地，不再贅述。貪嗔邪見是思的道路，思所遊歷的地方，所以稱為道。
論中說『不與取貪慾資財處起』，指的是即使偷盜他人的有情，也稱為資財。綺語的對象，雖然是對有情，但從近處來說，意念緣于名句而產生。雖然也緣于名句，但總稱為名。邪見諸行處起，一種解釋是，只緣于苦集諦，因為遍行五門。『增上』指的是諸行處，不包括滅道，但實際上也包括。所以《對法》中說，指的是真實存在。
【English Translation】 English version: Previous text and the eighth chapter of the local treatise, regarding the differences in Dharma, can be found in Rudra Visnu (Hindu deity). Similar to other manuscripts.
Volume Sixty
The treatise states 'either a person or a human form,' which refers to stages such as Kalala (the first week of conception). That is, from the formation of the fetus, one commits a serious act of killing. This is also considered Parajika (a capital offense) in Mahayana Buddhism. In various schools of Hinayana Buddhism, except for Sarvastivada (the Everything Exists school), it does not constitute Parajika because a human form has not yet been formed. Another explanation is that 'human form' refers to a non-human transforming into a human, intending to kill and then killing. The 'heavy Sangha' mentioned here, Sangha means 'assembly,' and 'Sanghi' now refers to 'collective property,' which is a phonetic shift.
The five fruits of karmic paths are as recorded in the ninth local treatise and other Dharma manuscripts, which can be consulted. 'Ritual implements' refer to the tools for sacrifice, or auxiliary tools for sacrifice, etc. 'Wisdom support,' or what is needed for Dharma, which is used for management, etc.
The treatise states 'or increasing his cause, causing others to humiliate his wives and concubines.' If he listens to the instigation and engages in lustful misconduct, he violates the similar lustful misconduct offense arising from anger, which is called misconduct, but cannot be said to be an ultimate physical act, because it also triggers the non-action offense. Question: The ten karmic paths take thought as their essence, and thought is karma, so why are they called paths? Bhiksu Bèi says that good and bad can obtain desirable and undesirable path fruits, so this karma is the path. Body and speech are as explained in the following text, both are greed and anger, and the same is true for mental karma. It is the path of creating karma, not karma itself, which is different from the explanation in the Treatise on the Completion of Karma. As in the previous eighth local treatise, I will not repeat it. Greed, hatred, and wrong views are the paths of thought, the places where thought travels, so they are called paths.
The treatise states 'not giving and taking arises from greed for wealth,' which refers to even stealing sentient beings from others, which is also called wealth. The object of frivolous speech, although directed at sentient beings, is, in the immediate sense, the mind arising from names and phrases. Although it also arises from names and phrases, it is generally called name. Wrong views arise from all actions, one explanation is that they only arise from the suffering and accumulation truths, because they pervade the five gates. 'Increasing' refers to the place of all actions, not including cessation and path, but in reality it also includes them. Therefore, the Abhidharma says that it refers to what truly exists.
義。即四諦皆是。又解唯在三諦。除滅諦。以從多分故。或可。四諦併名諸行。心之相分變故。同對法論。
論云若以猛利貪慾瞋恚等纏發起名因緣重者。要由先業道中貪等。發業方因緣重。若非猛利。非業所攝。不善根發思輕也。
論云當知唯是此思轉變由彼威力之所轉變等者。謂即業發業。加行思種。為他苦生故。此種轉變。剎那剎那。雜生惡戒無表。由彼威力。法爾發起故。如無心受戒。此文為證。他殺業亦同於此。由表不由表發。如別抄。應知。娑利藥迦婆羅門者。此名族村婆羅門。
論云復有四業等者。明大乘但說四業也。
論云諸阿羅漢所有不善決定受業或前生作或但此生先異生位作少輕苦為逼故名果報已熟。乃至建立決定業故者。一云謂先生此生。凡位作不善業。此是決定業故。得阿羅漢時。受少輕苦故。名果報。已熟已得轉依。有餘涅槃故。一切不善決定業。受異熟果。皆不受。唯受少輕。便酬此。是前不善勢分粗重。令報受起。非不善業。現在故 問曰此是決定。何故羅漢轉輕受耶。答曰佛依未解脫身凡夫。建立定業。非得解脫者。身建立定業。此可轉輕受故。二云轉依者。謂入無餘涅槃種子無故。一切不受。依未入無餘涅槃。建立定業。入無餘涅槃。名解脫相續。阿羅
【現代漢語翻譯】 現代漢語譯本：意義是說四聖諦都是（諸行）。另一種解釋是隻在苦、集、滅三諦中，除去道諦，因為從多數情況來說是這樣。或者可以說，四聖諦都可以稱為諸行，因為它們是心的相分變現出來的，這與《對法論》的觀點相同。
《論》中說，如果以猛烈的貪慾、瞋恚等煩惱纏縛而發起，稱為因緣重大的業，那麼必定是由於先前的業道中貪等煩惱，才能發起因緣重大的業。如果不是猛烈的煩惱，也不是業所攝的，那麼不善根發起思業就輕微了。
《論》中說，應當知道唯有此思轉變，由彼威力之所轉變等等，意思是說，即是業能發起業，加行思的種子，爲了他人的痛苦而生起，此種子轉變，剎那剎那，夾雜生起惡戒的無表業，由彼（業）的威力，自然而然地發起（惡戒無表業）。如同無心受戒一樣，此文可以作為證據。他殺業也與此相同，由表業或不由表業而發起，如其他抄本所說。應當知道，娑利藥迦（Saliyakka）（地名）婆羅門，這個名稱是族村婆羅門。
《論》中說，復有四業等等，說明大乘佛教只說四業。
《論》中說，諸阿羅漢所有不善決定受業，或者前生所作，或者只是此生先前在異生位所作的少量輕微痛苦，因為逼迫的緣故，稱為果報已經成熟，乃至建立決定業的緣故。一種說法是，指前生或此生，在凡夫位所作的不善業，這是決定業的緣故，得到阿羅漢果時，承受少量輕微的痛苦，所以稱為果報。已經成熟，已經得到轉依，有餘涅槃的緣故，一切不善的決定業，承受異熟果，都不再承受，只承受少量輕微的痛苦，便酬償了此（不善業）。這是先前不善的勢力粗重，令果報生起，並非現在有不善業的緣故。問：此是決定業，為什麼阿羅漢可以轉為輕受呢？答：佛是依據未解脫身的凡夫，建立決定業，不是對已得解脫者的身建立決定業，因此可以轉為輕受。另一種說法是，轉依是指進入無餘涅槃，種子已經沒有了，所以一切都不再承受。依據未進入無餘涅槃（的狀態），建立決定業。進入無餘涅槃，稱為解脫相續，阿羅漢（Arhat）
【English Translation】 English version: The meaning is that all Four Noble Truths are (the aggregates). Another explanation is that it only exists in the three truths of suffering, accumulation, and cessation, excluding the truth of the path, because it is so in most cases. Or it can be said that the Four Noble Truths can all be called aggregates because they are manifested from the aspect of the mind, which is the same as the view of the Abhidharma.
The Treatise says that if it is initiated by fierce greed, hatred, etc., and is called a heavy karma of conditions, then it must be due to greed, etc., in the previous path of karma, that can initiate a heavy karma of conditions. If it is not fierce, and is not included in karma, then the thought of initiating unwholesome roots is light.
The Treatise says that it should be known that only this thought transforms, transformed by the power of that, etc., meaning that it is the karma that initiates karma, the seed of the karma of effort, arising for the suffering of others, this seed transforms, moment by moment, mixed with the non-manifest karma of evil precepts, by the power of that (karma), naturally arises (the non-manifest karma of evil precepts). Just like taking precepts without intention, this text can be used as evidence. The karma of killing others is also the same as this, initiated by manifest karma or non-manifest karma, as stated in other copies. It should be known that Saliyakka (place name) Brahmin, this name is a clan village Brahmin.
The Treatise says that there are four karmas, etc., explaining that Mahayana Buddhism only speaks of four karmas.
The Treatise says that all unwholesome and definitely received karma of the Arhats (Arhat), either done in a previous life, or just a small amount of slight suffering done in the position of an ordinary being earlier in this life, is called the fruition already matured because of the compulsion, even to the extent that the definite karma is established. One explanation is that it refers to the unwholesome karma done in the position of an ordinary being in a previous life or this life, this is because it is definite karma, when the fruit of Arhatship is obtained, a small amount of slight suffering is endured, so it is called fruition. It has already matured, and the transformation has already been obtained, because there is Nirvana with remainder, all unwholesome and definite karma, enduring the result of maturation, is no longer endured, only a small amount of slight suffering is endured, then this (unwholesome karma) is compensated. This is because the power of the previous unwholesome is heavy, causing the fruition to arise, not because there is unwholesome karma now. Question: This is definite karma, why can the Arhat transform it into light suffering? Answer: The Buddha establishes definite karma based on ordinary beings who have not yet liberated their bodies, not establishing definite karma for the bodies of those who have already obtained liberation, therefore it can be transformed into light suffering. Another explanation is that transformation refers to entering Nirvana without remainder, the seed is already gone, so nothing is endured anymore. Definite karma is established based on (the state of) not yet entering Nirvana without remainder. Entering Nirvana without remainder is called the continuation of liberation, Arhat (Arhat)
漢入有餘涅槃。亦名未解脫。故受輕業。又解得有餘涅槃已。今有勢分故。現在受少輕苦。其果報種子永斷故。于未來一切不受。此意如此。又解勝業獨在凡。或有覺位。少輕苦逼故。便名已熟。從果為名。故言羅漢已於今身得無學故。若不爾後身有學。更受少苦故。若得金剛道。后一切不受果報。種子無故。羅漢身中。有蛇哳等者。此是果報。與等流果。非今異熟果。得第三果已去。已盡故。圓滿處故。言得轉依。如別抄解。
論云佛為首大苾芻僧者。謂佛為首。言簡異外道。外道弟子亦言苾芻。自言我是大自在天為首苾芻。今言佛為首故。簡彼也。
論云已證入清凈意樂地菩薩一切不善業皆畢竟斷此不妄念力離系無煩惱者。即菩薩煩惱有故。應令發業。但不忘念故。無業修道。不善業種。修道未斷。不忘念故。不起名永斷。非種無別。金剛心時。一切永斷故。
論云思是業非業道殺生等七亦業亦道邪見等三道而非業者。前言表業。即體是思。思於此中如何非道。游履名道。思即非道。能得果故。名為果道。思亦是果道。意業亦爾。如五十三。成業論。及前本地第八卷。
論解十一生中。第七第九何別。解云前七約生自體。后九約處為言。又解七者離染故名清凈。異生故名不清凈。初生對
【現代漢語翻譯】 現代漢語譯本：阿羅漢證得有餘涅槃（涅槃的狀態，還有殘餘的煩惱），也稱為未解脫，所以還會承受輕微的業報。另一種解釋是，雖然已經證得有餘涅槃，但因為還有業力的餘勢，所以現在會承受少許輕微的痛苦。但因為果報的種子已經永遠斷滅，所以在未來不會再承受任何果報。這就是此處的含義。還有一種解釋是，殊勝的業力只存在於凡夫或者有覺悟的菩薩的階段，因為少許輕微的痛苦逼迫，所以稱為『已熟』，這是從果報的角度來命名的。所以說阿羅漢已經在今生證得了無學果位。如果不是這樣，那麼後世還有有學果位，還會承受少許痛苦。如果證得了金剛道，那麼之後就不會再承受任何果報，因為種子已經滅盡。阿羅漢的身體中，有蛇咬等現象，這是果報和等流果，不是現在的異熟果，因為證得三果之後，異熟果已經滅盡，已經到達圓滿的境界，所以說證得了轉依，具體可以參考其他的解釋。 論中說，佛為首的大比丘僧團，意思是佛陀為首領。這樣說是爲了區別于外道，外道的弟子也自稱比丘，並且說他們是大自在天為首的比丘。現在說是佛為首，就是爲了區別於他們。 論中說，已經證入清凈意樂地的菩薩，一切不善業都徹底斷滅，這是因為不妄念的力量，遠離了繫縛和煩惱。這是因為菩薩還有煩惱，應該會引發業力，但是因為不忘念，所以沒有業力，可以通過修行證道。不善業的種子，在修道時還沒有斷滅，因為不忘念，所以不生起，稱為永遠斷滅，而不是種子沒有了。在金剛心的時候，一切才永遠斷滅。 論中說，『思是業非業道，殺生等七亦業亦道，邪見等三道而非業』。前面說表業，它的本體就是思。思在這裡為什麼不是道呢？游履稱為道，思就不是道，因為能得到果報，所以稱為果道，思也是果道，意業也是這樣。可以參考五十三成業論，以及本地第八卷。 論中解釋十一生中，第七和第九有什麼區別。解釋說，前七是就生的自體而言，后九是就處所而言。另一種解釋是，七者因為遠離染污所以稱為清凈，因為是異生所以稱為不清凈，這是對初生而言。
【English Translation】 English version: Arhats who attain Nirvana with remainder (a state of Nirvana where residual afflictions remain) are also called 'not yet liberated,' hence they still experience minor karmic retributions. Another explanation is that although they have attained Nirvana with remainder, due to the remaining force of karma, they currently experience slight suffering. However, because the seeds of karmic retribution are permanently extinguished, they will not experience any further retribution in the future. This is the meaning here. Another explanation is that superior karma exists only in the stage of ordinary beings or enlightened Bodhisattvas. Because of the slight suffering that presses upon them, it is called 'already ripened,' which is named from the perspective of karmic retribution. Therefore, it is said that Arhats have attained the state of no-more-learning in this lifetime. If this were not the case, then in future lives, they would still be in the state of learning and would still experience slight suffering. If one attains the Vajra Path, then afterwards, one will not experience any karmic retribution because the seeds have been extinguished. In the body of an Arhat, there may be phenomena such as snake bites, etc. These are karmic retributions and results of outflow, not the current results of differentiated maturation, because after attaining the third fruit, the results of differentiated maturation have been exhausted, and one has reached the state of perfection. Therefore, it is said that one has attained the transformation of the basis, which can be referred to in other explanations. The treatise states, 'The Sangha of great Bhikshus with the Buddha as the head,' meaning the Buddha is the leader. This is said to distinguish it from external paths. Disciples of external paths also call themselves Bhikshus and say that they are Bhikshus with the Great自在天 (Great自在 Heaven) as the head. Now, saying that the Buddha is the head is to distinguish them. The treatise states, 'Bodhisattvas who have entered the ground of pure intention have completely cut off all unwholesome karma.' This is because of the power of non-forgetfulness, being free from bondage and afflictions. This is because Bodhisattvas still have afflictions, which should trigger karma, but because of non-forgetfulness, there is no karma, and they can attain the path through practice. The seeds of unwholesome karma have not yet been cut off during practice. Because of non-forgetfulness, they do not arise, and this is called permanent cutting off, rather than the seeds being gone. At the time of the Vajra mind, everything is permanently cut off. The treatise states, 'Volition is karma but not the path of karma; the seven, such as killing, are both karma and the path of karma; the three, such as wrong view, are the path but not karma.' Earlier, it was said that expressive karma, its essence is volition. Why is volition not the path here? Traveling is called the path, but volition is not the path, because it can attain karmic retribution, so it is called the path of karmic retribution. Volition is also the path of karmic retribution, and so is mental karma. Refer to the Fifty-Three Accomplishment of Karma Treatise and the eighth volume of the Local Basis. The treatise explains, 'In the eleven births, what is the difference between the seventh and the ninth?' The explanation is that the first seven are in terms of the self-nature of birth, and the latter nine are in terms of location. Another explanation is that the seven are called pure because they are free from defilement, and they are called impure because they are different beings. This is in relation to the initial birth.
菩薩等為句故第九者體離染。故名清凈。此處不得見諦故。名不清凈處生。對有暇處為句故。五非狂等解支節者。謂西方欲燒死身時。僱人解支節方燒。以燒易故。下言補羯娑者。即此人也。
論云無明於五處所能為障礙者。謂見道修道無學二。是有漏道。事世間也。
論云受緣愛愛緣取取緣有有緣生生緣老死是受用苦次第者。愛取有是苦因。生等是苦果。能生得果。名亦如前第十本地云。五支胎藏苦。是苦因。故云愛也。
瑜伽師地論略纂卷第十五 大正藏第 43 冊 No. 1829 瑜伽師地論略纂
瑜伽師地論略纂卷第十六(論本六十一二三四五六)
基撰
出愛王者即舊言優填王也。正本音言嗢陀演始(此云出)伐蹉(此云愛)褐剌阇(此云王)優填訛也。
論云不相似子者。謂是下賤人。生與王不相似故也。相似子者。是王真子。與王相似。以形儀等與父相似。人皆愛之。無詈容言也。
論云云何眾苦所隨故苦謂生那落迦及一向苦餓鬼趣中。乃至名眾苦所隨故苦者。謂此中應言傍生一分受苦。亦是上來。數有此文。而此中據多分受苦者語。傍生受苦。少於鬼故。此生老病死苦。勘前本地第十。及緣起經廣辨。
論云何五取蘊苦當知此苦亦
【現代漢語翻譯】 現代漢語譯本：菩薩等爲了達到『體離染』這一句的含義，所以說他們的本體是遠離染污的，因此名為清凈。因為在此處無法證得真諦，所以說是在不清凈之處產生。相對於有閑暇修行的處所而言，『五非狂等解支節者』，指的是西方有人要燒死屍體時，僱人分解屍體的肢體，以便於焚燒，因為這樣更容易燒盡。下面所說的『補羯娑』（Pugala，人）就是指這個人。
論中說，無明在五個地方能夠成為障礙，指的是見道、修道、無學道這三個階段。這些都是有漏道，屬於世間的事情。
論中說，『受緣愛，愛緣取，取緣有，有緣生，生緣老死』，這是領受苦果的次第。愛、取、有是苦因，生、老死是苦果。能夠產生並獲得果報，名稱也如前面第十本地所說。五支胎藏苦是苦因，所以說是愛（tanha，渴愛）。
《瑜伽師地論略纂》卷第十五 大正藏第 43 冊 No. 1829 《瑜伽師地論略纂》
《瑜伽師地論略纂》卷第十六（論本六十一二三四五六）
基 撰
『出愛王』就是舊譯中所說的優填王（Udayana）。正確的梵文發音是嗢陀演始（Udata-yana，出），伐蹉（Vatsa，愛），褐剌阇（raja，王），『優填』是訛譯。
論中說，『不相似子』指的是私生子，因為他們的相貌與國王不相似。『相似子』指的是國王真正的兒子，因為他們的形貌等與父親相似，人們都喜愛他們，沒有責罵的言語。
論中說，『什麼叫做眾苦所隨故苦？』指的是出生在那落迦（Naraka，地獄）以及一直受苦的餓鬼道中。乃至名為眾苦所隨故苦。這裡應該說傍生道的一部分也受苦，這在前面的內容中多次提到。而這裡是根據大多數受苦的情況來說的，因為傍生道所受的苦少於餓鬼道。關於生老病死苦，可以參考前面本地第十以及緣起經中的詳細解釋。
論中說，什麼是五取蘊苦？應當知道這種苦也是。
【English Translation】 English version: 'Because Bodhisattvas and others aim for the phrase 'body free from defilement,' their essence is said to be free from defilement, hence the name 'pure.' Because enlightenment cannot be attained here, it is said to arise in an impure place. In contrast to places suitable for practice, 'the five non-mad, etc., dismembering limbs' refers to someone in the West who, when burning a corpse, hires people to dismember the body for easier burning. The 'Pugala' (person) mentioned below refers to this individual.
The treatise states that ignorance can be an obstacle in five places, referring to the paths of seeing, cultivation, and no-more-learning. These are all paths with outflows, belonging to worldly matters.
The treatise states, 'Conditioned by feeling is craving, conditioned by craving is grasping, conditioned by grasping is becoming, conditioned by becoming is birth, conditioned by birth are aging and death,' which is the sequence of experiencing suffering. Craving, grasping, and becoming are the causes of suffering, while birth, aging, and death are the results of suffering. The ability to produce and obtain results is named as before in the tenth local section. The suffering of the five aggregates in the womb is the cause of suffering, hence it is called 'tanha' (craving).
Yogacarabhumi-sastra-luk-tsan, Scroll 15 Taisho Tripitaka, Volume 43, No. 1829, Yogacarabhumi-sastra-luk-tsan
Yogacarabhumi-sastra-luk-tsan, Scroll 16 (Treatise Texts 61, 2, 3, 4, 5, 6)
Composed by Ji
'King Chu Ai' is the same as King Udayana in the old translation. The correct Sanskrit pronunciation is Udata-yana (Chu), Vatsa (Ai), raja (Wang); 'Udayana' is a corruption.
The treatise states that 'dissimilar sons' refers to illegitimate children because their appearance is dissimilar to the king. 'Similar sons' refers to the king's true sons because their appearance, etc., is similar to the father, and people love them without reproachful words.
The treatise states, 'What is suffering accompanied by various sufferings?' It refers to being born in Naraka (hell) and in the realm of hungry ghosts where suffering is constant. It is even named suffering accompanied by various sufferings. Here, it should be said that a portion of animals also experience suffering, which has been mentioned many times before. However, this is based on the majority experiencing suffering, as the suffering experienced by animals is less than that of hungry ghosts. Regarding the suffering of birth, aging, sickness, and death, refer to the detailed explanations in the tenth local section and the Sutra on Dependent Origination.
The treatise states, what is the suffering of the five aggregates of clinging? It should be known that this suffering also is.
由五相謂生苦器故依生苦器故者。謂依此故生苦得生。是生苦之器故。言生苦器。故依生餘六苦。謂老苦等。總名生苦依器故。依此器而生苦。言依生苦器。或此是生苦之器。餘六苦依生苦器而生。名生苦器。餘六依生苦而有。此即生苦為器。合而言之。名生苦器故。或初是生苦。第二是生一切苦器。合而併名依生苦器故。
論云受具足支謂性戒支受隨法諸學處支謂受戒時末後說四依等隨護他心支謂威儀遮戒此三是受戒隨護如先所受諸學處支者。謂隨戒即受隨二戒也。此備師云。如前五十三解。說律儀中。有此四支。即苾芻四支戒。六支為四支。與此別也。前解應非。
十種有情眾於十種法愛樂喜悅者。次第配之可知。義顯易解。發業有三。一相應發。剎那等起也。二親生髮。近因等起也。三增上發。謂遠因等起。更引余煩惱。而發業也。或前已攝盡。第四增上更多起煩惱方發。以上四卷。從五十八已來。是尋伺等三地。
第六十二卷
三摩呬多等地
此中名隨煩惱者。隨惱於心名隨煩惱。亦隨煩惱而生。名隨煩惱。此中兩釋。若染污心所。隨他煩惱而生。如俱舍隨眠品。說行蘊心所。並是此中準前。如雜事中。一切皆是。然據勝者。此論唯言二十二等。此中二十二外所有。不出二
【現代漢語翻譯】 現代漢語譯本：由於五種因素被稱為『生苦之器』，因此依賴於『生苦之器』，意思是依賴於此，生苦才能產生，所以說是『生苦之器』。因此，依賴於生苦，其餘六種苦，即老苦等，總稱為『生苦所依之器』。因為依賴於這個『器』，生苦才能產生，所以說是『依生苦之器』。或者說，這個是生苦之『器』，其餘六苦依賴於生苦之『器』而產生，所以稱為『生苦之器』。其餘六苦依賴於生苦而存在，這就是生苦作為『器』。合起來說，就叫做『生苦之器』。或者，第一個是生苦，第二個是生一切苦之『器』，合起來並稱為『依生苦之器』。 論中說，『受具足支』指的是性戒支，『受隨法諸學處支』指的是受戒時最後說的四依等，『隨護他心支』指的是威儀遮戒，這三者是受戒后的隨護。『如先所受諸學處支』指的是隨戒即受隨二戒。備師說，如前五十三解所說，律儀中有這四支，即比丘的四支戒。六支變為四支，與此不同。之前的解釋應該是不對的。 十種有情眾對於十種法愛樂喜悅，依次對應即可知，意義顯而易解。發業有三種：一是相應發，即剎那等起；二是親生髮，即近因等起；三是增上發，即遠因等起，進一步引發其他煩惱而發業。或者前兩種已經涵蓋了所有情況，第四種增上發是指更多地生起煩惱才引發。以上四卷，從第五十八卷開始，是尋伺等三地。 第六十二卷 三摩呬多（Samāhita）等地 這裡所說的『隨煩惱』，是指隨順惱亂心識的煩惱，也指隨順煩惱而生起的煩惱。這裡有兩種解釋。如果是染污心所，則隨順其他煩惱而生起，如《俱舍論》隨眠品所說。行蘊心所，也與此類似。如《雜事》中所說，一切都是。然而，根據殊勝者，此論只說了二十二種等。這二十二種之外的所有，都不超出二者。
【English Translation】 English version: It is called 'vessel of birth-suffering' due to five factors, therefore relying on the 'vessel of birth-suffering' means that relying on this, birth-suffering can arise, hence it is called 'vessel of birth-suffering'. Therefore, relying on birth-suffering, the remaining six sufferings, namely old age suffering, etc., are collectively called 'vessel relied upon by birth-suffering'. Because relying on this 'vessel', birth-suffering can arise, hence it is called 'relying on the vessel of birth-suffering'. Or, this is the 'vessel' of birth-suffering, and the remaining six sufferings arise relying on the 'vessel' of birth-suffering, hence it is called 'vessel of birth-suffering'. The remaining six sufferings exist relying on birth-suffering, which is birth-suffering as the 'vessel'. Combining them, it is called 'vessel of birth-suffering'. Or, the first is birth-suffering, and the second is the 'vessel' of all sufferings, collectively called 'relying on the vessel of birth-suffering'. The treatise says, 'the branch of fully receiving' refers to the branch of intrinsic precepts (性戒支), 'the branch of receiving all the learning places following the Dharma' refers to the four reliances (四依) mentioned at the end of receiving the precepts, 'the branch of protecting the minds of others' refers to the precepts of deportment and prohibition (威儀遮戒), these three are the protection after receiving the precepts. 'The branch of all the learning places previously received' refers to receiving the two precepts following the precepts. Bhiksu (備師) says, as mentioned in the previous fifty-three explanations, there are these four branches in the Pratimoksha (律儀), which are the four branches of the Bhiksu's (苾芻) precepts. The six branches become four branches, which is different from this. The previous explanation should be incorrect. The ten kinds of sentient beings who love and delight in the ten kinds of Dharmas can be matched in order, and the meaning is clear and easy to understand. There are three kinds of karma generation: first, corresponding generation, which is momentary arising; second, direct generation, which is arising from a proximate cause; third, augmenting generation, which is arising from a distant cause, further inducing other afflictions to generate karma. Or the first two have already covered all situations, and the fourth augmenting generation refers to generating more afflictions before generating karma. The above four volumes, from the fifty-eighth volume onwards, are the three grounds of seeking and contemplating, etc. Volume Sixty-Two Samāhita (三摩呬多) and other places Here, 'secondary afflictions' (隨煩惱) refer to afflictions that follow and disturb the mind, and also refer to afflictions that arise following afflictions. There are two explanations here. If it is a defiled mental factor, it arises following other afflictions, as mentioned in the chapter on latent tendencies in the Abhidharmakośa (俱舍論). Mental factors of the aggregate of formations (行蘊), are also similar to this. As mentioned in the Miscellaneous Matters (雜事), everything is. However, according to the superior ones, this treatise only mentions twenty-two kinds, etc. Everything outside these twenty-two kinds does not exceed the two.
十二體。以相收攝。尋之可知。如憍以諂誑為體下。言此中諂誑增上力故下。此言所由增上體 趣向前行。謂受利養他請等時。若在前而行也 云何離善軛謂遠離邊際臥具及離眾惡所習近似寂靜室遠棄捨之不生欲樂者。謂邊際臥具。即極惡臥具惡之邊際。依此能遠離。名遠離邊際臥具也。又解邊際臥具。即第一最勝臥具。能遠離此。愛惡臥具。名遠離邊際臥具。遠離似寂靜室者。具足空閑靜處似寂靜室。謂練苦處等。即室遠離之處。而棄捨之名離善軛。又解此是作淫慾處。眾惡所習近。名似寂靜室。應遠離之而不生欲樂。棄捨之意名遠離善軛。
論云修十遍處能為五事等者。備師云。五事謂由前八遍處故。能引發三事。謂化事一。變事二。諸聖神通三。此有神通也。空一切處故引發往還無礙諸聖神通四。識一切處故引發無諍等諸勝功德。為第五。以下文是。解第五識一切處功能。若準此理文勢。言前八引發中。言諸聖神通。即別為一者。空引發中。言往還無礙諸聖神通。諸聖神通之言。應別有體為一也。今解云。前八引發一事。化事變事。但是一物本無本有為異。空一切處引發往還無礙神通。為第二。識處引發中有三故。五謂無礙解等功德是一。成辦無所有解脫非相解脫滅盡解脫。為是二。無邊無量遍滿行轉為
【現代漢語翻譯】 現代漢語譯本：十二體，以互相收攝。探尋可知，例如『憍』以『諂誑』（諂媚虛偽）為體等。下文說『此中諂誑增上力故』等，這是說由什麼增上的體性。趨向前行，是指接受利養他人邀請等時，如果在前面行走。云何離善軛（如何遠離好的軛），是指遠離邊際臥具（偏遠簡陋的床鋪）以及遠離各種惡行所習慣的、近似寂靜的處所，遠離拋棄這些不生起慾望和快樂的地方。所謂邊際臥具，就是極差的臥具，惡劣的邊際。依靠遠離這些，稱為遠離邊際臥具。又解釋說，邊際臥具，就是最好最殊勝的臥具，能夠遠離這些，喜愛或厭惡的臥具，稱為遠離邊際臥具。遠離類似寂靜的處所，是指具備空閑安靜之處，類似寂靜的處所，例如練習苦行的處所等，就是遠離居室的地方，而拋棄這些稱為離善軛。又解釋說，這裡是指進行淫慾的地方，各種惡行所習慣接近的地方，稱為類似寂靜的處所，應當遠離這些而不生起慾望和快樂，拋棄這些的意思稱為遠離善軛。 論中說修習十遍處（十種禪定境界）能成就五種事情等，備師說，五種事情是指由前面的八遍處，能夠引發三種事情，即化事（變化事物）一種，變事（改變事物）兩種，諸聖神通（各種聖者的神通）三種，這是指具有神通。空一切處（虛空無邊無際）因此引發往還無礙（來去自如沒有阻礙）的諸聖神通四種。識一切處（意識無邊無際）因此引發無諍（沒有爭論）等各種殊勝功德，這是第五種。以下文是解釋第五種識一切處的功能。如果按照這個道理和文勢，說前面的八種引發中，說諸聖神通，就單獨作為一種，空引發中，說往還無礙的諸聖神通，諸聖神通的說法，應該另外有本體作為一種。現在解釋說，前面的八種引發一種事情，化事變事，但是一種事物，沒有本來有和不是本來有的區別。空一切處引發往還無礙的神通，作為第二種。識處引發中有三種，所以五種是指無礙解（沒有阻礙的理解）等功德是一種，成就無所有解脫（沒有任何執著的解脫）、非相解脫（不執著于外相的解脫）、滅盡解脫（滅盡一切煩惱的解脫），這是第二種。無邊無量遍滿行轉為
【English Translation】 English version: The twelve elements are mutually inclusive. This can be understood by examining them, such as 'Pride' having 'deceit and flattery' (deceitful and flattering) as its essence, and so on. The following text says, 'Because deceit and flattery increase in strength here,' etc., which refers to the nature of what is increased. Proceeding forward refers to when receiving offerings or invitations from others, if one walks in front. What is meant by 'how to detach from the good yoke' is to stay away from remote bedding and from all the evil practices that are accustomed to near-secluded rooms, and to abandon places where no desire or pleasure arises. The so-called remote bedding is the worst bedding, the edge of evil. Relying on staying away from these is called staying away from remote bedding. Another explanation is that remote bedding is the best and most excellent bedding, and being able to stay away from these, whether loved or hated, is called staying away from remote bedding. Staying away from places that resemble secluded rooms refers to having empty and quiet places that resemble secluded rooms, such as places for practicing asceticism, etc., which are places away from the room, and abandoning these is called detaching from the good yoke. Another explanation is that this refers to places for engaging in lustful desires, places that are accustomed to being approached by various evil practices, called places resembling secluded rooms, and one should stay away from these without arousing desire or pleasure, and the meaning of abandoning these is called detaching from the good yoke. The treatise says that cultivating the ten kasinas (ten meditative objects) can accomplish five things, etc. Bhiksu Bèi says that the five things refer to the fact that the previous eight kasinas can cause three things to arise, namely, the transformation of things (1), the alteration of things (2), and the supernormal powers of the saints (various supernormal powers of the saints) (3), which refers to having supernormal powers. The emptiness of all places (space is boundless) therefore causes the unobstructed coming and going (coming and going freely without obstruction) of the supernormal powers of the saints (4). The consciousness of all places (consciousness is boundless) therefore causes the arising of non-contention (no disputes) and other excellent merits, which is the fifth. The following text explains the function of the fifth, the consciousness of all places. If according to this principle and textual trend, it is said that among the previous eight causes, the supernormal powers of the saints are mentioned, then they are treated as a separate kind. In the emptiness cause, it is said that the unobstructed coming and going of the supernormal powers of the saints, the statement of the supernormal powers of the saints, should have a separate entity as a kind. Now it is explained that the previous eight causes are one thing, the transformation of things and the alteration of things, but they are one thing, without the distinction of being originally existent or not originally existent. The emptiness of all places causes the unobstructed coming and going of supernormal powers, as the second kind. There are three kinds in the consciousness cause, so the five kinds refer to the fact that unobstructed understanding (understanding without obstruction) and other merits are one kind, accomplishing the liberation of non-existence (liberation from any attachment), the liberation of non-form (liberation from not being attached to external forms), and the liberation of cessation (liberation from the extinction of all afflictions), which is the second kind. The boundless, immeasurable, all-pervading practice turns into
三 問曰何故滅盡解脫。別有又字。合無所有等為一。答文勢如此故。唯識處有三。上下皆言。由此識無邊處故。言此滅盡解脫中即無。但言由此成滿因故。即是由此。成滿無所有等因。故知合為一。以是解脫類故。大義曰。識處有三。一引發無諍智等。二無所有非想地解脫。三滅盡解脫 言無邊無量遍滿行轉者。此總結前識處成辦故。得諸功德以下。並大義。此諸功德。顯揚第二十說 問曰何以成前八遍處故。引發化事變事耶。答以前遍處。于境色中得自在故。故能引發化事變事。此處有礙神通。未得空處定俱。依第四禪得故。豈不得化事變事耶。約勝用語。諸凡夫不得前八遍處 問曰何為得空遍處故。引發往還無礙神通。答以空無色故。故能引往還無礙。故對法第十三言。以得無色定伏除色相。無無能除色故。若得往還無礙。未得空處亦得。然障未盡。今約定障盡處語。要得空處斷除之障 問曰何故修習識遍處故。引發無諍愿智等諸勝功德。答諸功德法。皆心識功德。皆是心法故。由識處得自在故。即如識為境得自在。后依第四靜慮。引發此無諍智等。前往還無礙神通。亦依四禪。要依空處。除礙色障故。卻入四靜慮。往還無礙。雖有不得空遍處等。而得往還無礙。非是增勝者語。以定色礙障未盡故。有處有礙。
今據勝者一切處無礙 又無量遍滿行轉者。行此識處。作無量無邊觀故。無邊行此處究竟故更不立遍處勝處 遍處是諸解脫能清凈道者。謂以解脫為果。以勝遍處為前方便也。對法第十三末云。依解脫故造修勝處。故起加行。遍處故成滿。成滿故即于解脫究竟。同薩婆多。解脫唯因初修。要先依解脫一分取斷障。遍處唯果。末後修故。勝處通因果。在解脫后。遍處前修故。即如對法文。此中以解脫為果。勝處遍處為因。同成實論。彼云彼遍處為因。解脫為果。勝處通因果后修。若已如是次第故同此論。又對法雲。解脫究竟道。薩婆多約初時。謂初修初習。修時以解脫為初。故對法言依解脫故造修。依解脫斷障故。成實論約后。謂究竟時要成勝處遍處故。解脫方滿。以解脫為果故。此言勝遍處為解脫能清凈道。對法亦言。若遍處成滿。解脫即究竟。此中據究竟時語。此中如是和會。大當道理。拾文亦盡。
論云又諸解脫由所知障解脫所顯由此聲聞獨覺等於所知障心得解脫等者。此是變易不變易。異熟生受。即是白凈無記法。障所知故。是所知障類。又通染受。但障所知故。得所知障名。二乘斷此。名斷所知障。
論云略由相修等至者。愛等至。一者得定出已方愛過去等至。二者或未證得未來愛味。愛味未來
【現代漢語翻譯】 現代漢語譯本 現在根據『勝者一切處無礙』以及『無量遍滿行轉者』，在此識處修行。因為要作無量無邊的觀想，所以無邊行在此處達到究竟，因此不再設立遍處和勝處。遍處是那些能夠清凈解脫之道的修行者所使用的，他們以解脫為果，以勝處和遍處作為前方便。《對法》第十三末尾說：『依靠解脫的緣故，造作和修習勝處，因此發起加行。因為遍處而成就圓滿，成就圓滿因此就在解脫上達到究竟。』這與薩婆多（Sarvāstivāda）的觀點相同，解脫僅僅是最初修行的原因，必須首先依靠解脫的一部分來斷除障礙。遍處僅僅是結果，是最後修行的。勝處則貫通因果，在解脫之後，遍處之前修行。就像《對法》的文句所說，這裡以解脫為果，勝處和遍處為因，這與成實論（Satyasiddhi-śāstra）相同。成實論說，遍處是因，解脫是果，勝處貫通因果，是后修行。如果已經按照這樣的次第，就與此論相同。另外，《對法》說，解脫是究竟之道。薩婆多是從最初的時候來說的，即最初修行和最初學習的時候，修行時以解脫為開始，所以《對法》說依靠解脫的緣故造作和修習，依靠解脫斷除障礙的緣故。成實論是從後來來說的，即達到究竟的時候，要成就勝處和遍處，解脫才能圓滿，因為以解脫為果的緣故。這裡說勝處和遍處是能夠清凈解脫之道的，對法也說，如果遍處成就圓滿，解脫就達到究竟。這裡是根據達到究竟的時候來說的。這裡這樣調和，非常合乎道理，拾取的文句也已經窮盡。
論中說，『另外，諸解脫由所知障的解脫所顯現，由此聲聞（Śrāvaka）、獨覺（Pratyekabuddha）等對於所知障心得解脫等』，這是變易還是不變易？是異熟生受，即是白凈無記法，因為障礙所知的緣故，是所知障的一類。又貫通染受，但因為障礙所知的緣故，得到所知障的名稱。二乘（Śrāvakayāna and Pratyekabuddhayāna）斷除這個，名為斷除所知障。
論中說，『簡略地說，由相修等至』，愛等至，一是得到禪定出來后才愛過去等至，二是或者沒有證得而愛味未來。
【English Translation】 English version Now, according to 'The Victorious One is unimpeded in all places' and 'The immeasurable pervading practice revolves,' practice in this realm of consciousness. Because one contemplates immeasurably and boundlessly, the boundless practice reaches its ultimate point here, therefore, no further establishment of all-pervading realms (遍處, Bianchu) and superior realms (勝處, Shengchu). All-pervading realms are used by those who can purify the path to liberation, taking liberation as the result, and superior realms and all-pervading realms as preliminary means. The end of the thirteenth chapter of the Abhidharmakośa says: 'Relying on liberation, one creates and cultivates superior realms, therefore initiating effort. Because of all-pervading realms, it is accomplished and fulfilled, and therefore one ultimately attains liberation.' This is the same as the Sarvāstivāda view, that liberation is merely the cause of initial practice, and one must first rely on a portion of liberation to sever obstacles. All-pervading realms are merely the result, the final practice. Superior realms encompass both cause and result, practiced after liberation and before all-pervading realms. Just as the text of the Abhidharmakośa says, here liberation is taken as the result, and superior realms and all-pervading realms as the cause, which is the same as the Satyasiddhi-śāstra. The Satyasiddhi-śāstra says that all-pervading realms are the cause, and liberation is the result, with superior realms encompassing both cause and result, practiced later. If one has followed this order, it is the same as this treatise. Furthermore, the Abhidharmakośa says that liberation is the ultimate path. Sarvāstivāda speaks from the initial time, that is, the initial practice and initial learning, with liberation as the beginning of practice, so the Abhidharmakośa says that one creates and cultivates relying on liberation, and severs obstacles relying on liberation. The Satyasiddhi-śāstra speaks from the later time, that is, when reaching the ultimate, one must accomplish superior realms and all-pervading realms for liberation to be complete, because liberation is taken as the result. Here it says that superior realms and all-pervading realms are capable of purifying the path to liberation, and the Abhidharmakośa also says that if all-pervading realms are accomplished and fulfilled, liberation is ultimately attained. Here it speaks from the time of reaching the ultimate. Such harmonization here is very reasonable, and the collected texts are exhaustive.
The treatise says, 'Furthermore, all liberations are manifested by the liberation from the obstructions to knowledge, whereby Śrāvakas (聲聞, Śrāvaka), Pratyekabuddhas (獨覺, Pratyekabuddha), etc., attain liberation from the obstructions to knowledge,' is this changeable or unchangeable? It is the result of maturation, which is pure and neutral, because it obstructs knowledge, it is a category of obstructions to knowledge. It also encompasses defiled feelings, but because it obstructs knowledge, it is named obstructions to knowledge. The Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) sever this, and it is named severing the obstructions to knowledge.
The treatise says, 'Briefly speaking, from the samādhi (等至, Samādhi) of form cultivation, etc.,' the samādhi of love, one is that one loves the past samādhi after attaining samādhi and emerging from it, and two is that one has not yet attained it but loves the taste of the future.
定。或已得近分。愛味未來根本。或已得下品。愛味上品者。由愛味增上力。追求未來定等。而生愛味。三者已得近分及根本等隨一。與定心相入出。似定心不住散亂位。而起愛味。下釋妨言。從定出可生愛味。正在定即無愛味。愛味是染。定是善故。
論云若生下地于上起愛未得離欲不定心者當知此愛是欲界系者。謂前三相愛味中。第一未得定愛味。即欲界貪。緣上界生貪。為他界緣。或不同小乘緣求上定。皆名善法欲。以彼心中染不染故。如文相狀。即同前五十九。上地下緣下等互得相緣。此亦云我當得時。如是愛味。即是緣上。名自心之相分 未得退者。未得法不能起得故名退 已得退者。即已得法退已起煩惱 習行退者。現所得法不起名退 問曰后二退若為差別。解云聖人已斷惑種。退起現前。失諸功德。名已得退。若諸聖人所有功德。不得並生。名習行退已。唯不起煩惱故。不同已得退也。
論云若勝進道當知彼是遍滿所緣或無漏緣等者。謂依四禪近分方便無間解脫三道。觀下六地為過失。觀上諸地為寂靜。唯第四勝進道。或作一切法無我遍滿所緣。是有漏。或作諦現觀無漏。緣于上地者。此遊觀無漏。若欲斷或觀。隨是何地。無漏皆為之。
論七作意攝四道中如對法第九所引相勘。
【現代漢語翻譯】 現代漢語譯本： 『定』。或者已經獲得了『近分定』（即將進入禪定的狀態）。因為貪愛未來禪定的根本，或者已經獲得了『下品定』（較低層次的禪定），而貪愛『上品定』（較高層次的禪定）。由於貪愛的力量增強，追求未來的禪定等等，因而產生貪愛。第三種情況是已經獲得了『近分定』和『根本定』（正式的禪定）等其中之一，心與禪定狀態時而相應，時而離開，看似處於禪定狀態但心並不安住，而是處於散亂的狀態，卻產生了貪愛。下面解釋一個疑問：從禪定中出來可能會產生貪愛，但是在禪定中就不會有貪愛，因為貪愛是染污的，而禪定是善的。
論中說：『如果生於地獄，對上界產生貪愛，且沒有獲得離欲定（脫離慾望的禪定），心不堅定，應當知道這種貪愛是欲界所繫的。』這裡指的是前面三種貪愛的情況中，第一種是未獲得禪定而產生的貪愛，這屬於欲界的貪慾，因為緣于上界而產生貪愛，這是以他界為所緣。或者不同於小乘佛教，緣于追求上界的禪定，這些都可以稱為善法欲，因為他們的心中有染污和不染污的分別。就像經文所描述的那樣，與前面的五十九種情況相同，上界、地獄互相成為所緣。這裡也說『我應當獲得』，像這樣的貪愛，就是緣于上界，稱為自心的相分。『未得退』，指未獲得的法不能生起，因此稱為退。『已得退』，指已經獲得的法退失後生起煩惱。『習行退』，指現在所獲得的法不能生起，稱為退。有人問：后兩種退有什麼區別？解釋說：聖人已經斷除了惑的種子，退失後生起現前的煩惱，喪失各種功德，稱為『已得退』。如果諸位聖人所有的功德，不能同時生起，稱為『習行退』，因為只是不生起煩惱，所以不同於『已得退』。
論中說：『如果勝進道（在修行上更進一步的道路），應當知道那是遍滿所緣，或者無漏緣等等。』這裡指的是依靠四禪的『近分』（接近禪定的狀態）、『方便』（準備階段）、『無間』（沒有間隔的）、『解脫』（脫離的狀態）這三種道路，觀察下六地（欲界、色界、無色界）的過失，觀察上界諸地的寂靜。只有第四禪的勝進道，或者以一切法無我為遍滿所緣，這是有漏的。或者以諦現觀（對真理的直接觀察）為無漏，緣于上界。這種遊觀是無漏的。如果想要斷除或者觀察，無論是哪個地界，無漏都是爲了這個目的。
論七作意（七種作意）包含四道，可以參考《對法》第九卷所引用的內容進行勘對。
【English Translation】 English version: 『Samadhi』 (state of meditative concentration). Or having attained 『Upacara-samadhi』 (preliminary stage of samadhi). Craving for the fundamental of future samadhi, or having attained 『Inferior Samadhi』 (lower level of samadhi), craving for 『Superior Samadhi』 (higher level of samadhi). Due to the increasing power of craving, pursuing future samadhi, etc., thus generating craving. The third case is having attained either 『Upacara-samadhi』 or 『Fundamental Samadhi』 (formal samadhi), the mind sometimes corresponds with the state of samadhi, and sometimes departs from it, seemingly in a state of samadhi but the mind is not abiding, but in a scattered state, yet craving arises. The following explains a question: emerging from samadhi may generate craving, but while in samadhi there is no craving, because craving is defilement, while samadhi is virtuous.
The treatise says: 『If one is born in a lower realm and develops craving for a higher realm, and has not attained the Samadhi of Detachment from Desire (freedom from desire), with an unsteady mind, it should be known that this craving is bound to the Desire Realm.』 This refers to the first of the three cases of craving mentioned earlier, which is craving arising from not having attained samadhi, belonging to the desire of the Desire Realm, because craving arises from being attached to the higher realm, taking other realms as its object. Or, unlike the Hinayana, craving arises from pursuing samadhi in the higher realms, all of which can be called virtuous desire, because there is discrimination between defilement and non-defilement in their minds. Just as the text describes, it is the same as the previous fifty-nine cases, with the upper and lower realms mutually becoming objects of each other. Here it is also said, 『I should attain,』 such craving is based on the higher realm, called the aspect of one's own mind. 『Non-attainment Regression』 refers to the inability of unattained Dharma to arise, hence it is called regression. 『Attainment Regression』 refers to the arising of afflictions after the loss of attained Dharma. 『Practice Regression』 refers to the inability of currently attained Dharma to arise, called regression. Someone asks: What is the difference between the latter two regressions? The explanation is: Sages have already severed the seeds of delusion, and regression gives rise to present afflictions, losing all merits, called 『Attainment Regression.』 If all the merits of the sages cannot arise simultaneously, it is called 『Practice Regression,』 because it simply does not give rise to afflictions, so it is different from 『Attainment Regression.』
The treatise says: 『If it is the Path of Progress (further advancement in practice), it should be known that it is the All-Pervading Object or the Non-Outflow Object, etc.』 This refers to relying on the 『Upacara』 (approaching samadhi), 『Preparation』 (preparatory stage), 『Uninterrupted』 (without interruption), and 『Liberation』 (state of liberation) of the Four Dhyanas (four levels of meditative absorption), observing the faults of the lower six realms (Desire Realm, Form Realm, Formless Realm), and observing the tranquility of the upper realms. Only the Path of Progress of the Fourth Dhyana, or taking the non-self of all dharmas as the All-Pervading Object, is with outflow. Or taking the Direct Observation of Truth (direct observation of truth) as non-outflow, based on the upper realms. This wandering observation is non-outflow. If one wants to cut off or observe, whatever realm it is, non-outflow is for this purpose.
The seven mental activities (seven types of mental activities) in the treatise include the four paths, which can be compared with the content cited in the ninth volume of 『Abhidharma』.
論云若順抉擇分所攝受空無愿無相解脫門所顯靜慮當知第四者。即是出世間定也。抉擇分是有漏。空等解脫門是見道無漏。由抉擇分故得有空等故。言所攝受。抉擇分中。雖有空等。不名解脫門。何以知者。如顯揚第二云。言解脫門唯是無漏之修故。如舉擇分能引發。取所攝受無漏者也。即為依彼緣得故。修抉擇分也。依者志求依。即為求彼。以所求為依也。乃至第一為得近分故修等。又即抉擇分中空等。作出世間解脫行故。言第四齣世間定。從果行解為名故。言解脫門。此中初是大義。后為泛解。
滅盡定遠地菩薩能入者。大義一解云。遠行是第七地。作無相行故。方能入。六地以前。猶起煩惱。不伏定障。入七地菩薩。三界煩惱皆伏。而得彼定。從勝處為語。其實如佛地論。直往初地亦入。瑜伽第八卷。雖地能七地。能唸唸入。彼解大擇。又解此言遠地。即初地也。以加行行故名遠地。非是遠行地故。論言非異生能入。即是菩薩能入。入地即是菩薩故。如遠地。是初地也。菩薩雖起出世善法。令此定現前。由方便利生善巧故。不捨煩惱。起心不斷。舊云留惑故也。此是虛言。此中據直往者語。迂會者地前亦得故。又大義曰。遠地者。即入十解心人。亦得滅定。滅定是相似無漏。體是有漏。今言非異生
【現代漢語翻譯】 現代漢語譯本：論中說，如果由抉擇分（指修行過程中對法義的抉擇和辨別）所攝受的空、無愿、無相解脫門所顯現的靜慮（禪定），應當知道這是第四禪。這指的是出世間的禪定。抉擇分是有漏的（指仍然有煩惱和業力的影響），而空等解脫門是見道（證悟真理的開始）的無漏的（指沒有煩惱和業力的影響）。因為有抉擇分，才能獲得空等解脫門，所以說是『所攝受』。在抉擇分中，雖然也有空等，但不稱為解脫門。為什麼呢？如《顯揚聖教論》第二卷所說：『解脫門唯是無漏的修習。』就像通過修行抉擇分能夠引發和獲取所攝受的無漏法。這就是依靠它（抉擇分）的因緣而獲得的。修習抉擇分，是志求依靠，也就是爲了求得它（解脫門），以所求的（解脫門）為依靠。乃至爲了獲得近分定而修習等等。又，在抉擇分中的空等，作出世間的解脫行，所以說是第四齣世間定。從果和行解的角度來命名，所以說是解脫門。這裡，最初的是大義，後面的是泛解。 滅盡定（一種極深的禪定狀態，達到意識和感受的止息）是遠地菩薩（指修行層次很高的菩薩）才能進入的。大義的一種解釋是：遠行是第七地（菩薩修行過程中的一個階段），因為要作無相行（不執著于任何現象），才能進入滅盡定。六地以前的菩薩，仍然會生起煩惱，不能夠降伏定障。進入七地的菩薩，三界的煩惱都已降伏，才能得到滅盡定。這是從殊勝的角度來說的。實際上，如《佛地經論》所說，直往初地（菩薩修行的最初階段）的菩薩也能進入滅盡定。《瑜伽師地論》第八卷說，雖然地能是七地，但能唸唸入定。那是另一種解釋。又有一種解釋說，這裡的『遠地』，就是初地。因為通過加行（努力修行）而得，所以稱為遠地，而不是遠行地。論中說非異生（指凡夫）能入，那就是菩薩能入。入地就是菩薩。如遠地，就是初地。菩薩雖然生起出世間的善法，使滅盡定現前，但由於方便利生（爲了利益眾生）的善巧，不捨棄煩惱，起心不斷。舊的說法是『留惑』，這是不正確的。這裡是就直往的情況來說的，迂迴的情況是地前也能得到滅盡定。又大義說：遠地，就是進入十解心的人，也能得到滅盡定。滅盡定是相似的無漏，體是有漏。現在說非異生。
【English Translation】 English version: The treatise states that if the Samadhi (meditative absorption) manifested by the emptiness, wishlessness, and signlessness liberation doors, which are embraced by the discriminative division (referring to the discernment and differentiation of Dharma meanings in the practice process), should be known as the fourth Dhyana (level of meditative absorption). This refers to the supramundane Samadhi. The discriminative division is with outflows (meaning still influenced by afflictions and karma), while the emptiness and other liberation doors are without outflows (meaning without the influence of afflictions and karma) of the path of seeing (the beginning of realizing the truth). Because of the discriminative division, one can obtain the emptiness and other liberation doors, hence it is said to be 'embraced'. Although there is emptiness etc. in the discriminative division, it is not called a liberation door. Why? As the second volume of the Yogācārabhūmi-śāstra states: 'Liberation doors are only the flawless cultivation.' It is like being able to initiate and acquire the flawless Dharma embraced through the practice of discriminative division. This is obtained by relying on its (discriminative division's) causes and conditions. Cultivating the discriminative division is aspiring to rely on, that is, to seek it (the liberation door), with the sought (liberation door) as the reliance. Even to cultivate etc. to obtain the proximity Samadhi. Also, the emptiness etc. in the discriminative division performs supramundane liberation practices, hence it is said to be the fourth supramundane Samadhi. It is named from the perspective of the result and the practice understanding, hence it is called the liberation door. Here, the initial one is the great meaning, and the latter is the general explanation. The cessation attainment (a very deep state of Samadhi where consciousness and feelings cease) can only be entered by Bodhisattvas of the far ground (referring to Bodhisattvas with a high level of practice). One explanation of the great meaning is: far-going is the seventh ground (a stage in the Bodhisattva's path), because one must perform signless practice (not being attached to any phenomena) to enter the cessation attainment. Bodhisattvas before the sixth ground still generate afflictions and cannot subdue the obstacles to Samadhi. Bodhisattvas who enter the seventh ground have subdued the afflictions of the three realms and can obtain the cessation attainment. This is from the perspective of superiority. In reality, as the Buddhabhūmi-sūtra states, Bodhisattvas who directly go to the first ground (the initial stage of Bodhisattva practice) can also enter the cessation attainment. The eighth volume of the Yogācārabhūmi-śāstra states that although the ground ability is the seventh ground, one can enter the Samadhi in every moment. That is another explanation. Another explanation is that the 'far ground' here is the first ground. Because it is obtained through additional practice (diligent practice), it is called the far ground, not the far-going ground. The treatise states that non-Aryas (referring to ordinary beings) cannot enter, that is, Bodhisattvas can enter. Entering the ground is being a Bodhisattva. Like the far ground, it is the first ground. Although Bodhisattvas generate supramundane virtuous Dharmas, making the cessation attainment manifest, they do not abandon afflictions and do not cease generating thoughts due to the skillful means of benefiting beings (for the benefit of sentient beings). The old saying is 'retaining afflictions', which is incorrect. This is speaking from the perspective of direct going, while in the case of roundabout, one can also obtain the cessation attainment before the ground. Also, the great meaning says: the far ground is that people who enter the ten understanding minds can also obtain the cessation attainment. The cessation attainment is similar to being without outflows, but its essence is with outflows. Now it is said that it is not a non-Arya.
及有漏者。非一切異生。及泛爾有漏也。或是入位異生。作涅槃想方得故。若菩薩得伏定障亦得。或是有漏。亦是無漏。二乘一向無漏。不能伏定障得故。設斷四禪以上定障得者無妨。此是非所行故。假名非學無學。在學道滿故。無學道滿得故。亦應言學無學。
六種作意者。即上正知等四作意中。第二為三作意如文。以上所斷。尋之可知。
依三處者。謂增上心。一聞思慧。二修治業地。三三緣不共外道慧。謂次下三故處法是。
四果清凈者。謂次下四處不生煩惱。是五果清凈。四禪寂靜解脫。得無色定入滅定。滅定是寂靜解脫 九果者。即四沙門果中。初三及六神通。不取第四果者。即漏盡通故。下結文有五故字 不定地清凈者。即斷前四不定地清凈。謂毀戒等。地清凈者。如是作意。謂有下證喜樂。乃至了無常等。攝清凈者。謂依三處增上心等。攝一切菩提分法故。下二可知。
摩訶俱瑟恥羅者。即舊云摩訶俱絺羅也。摩訶云大。俱瑟恥此云肚。羅此云持。即大肚持也。即是舍利弗舅。長爪梵志也。肚中即三藏義。持三藏義故名大肚持。
慧解脫心解脫。各通漏無漏。此一經文。此中名世間及慧。先來明有漏慧心解脫。次明無漏慧心解脫。
從此中依慧解脫下。乃至即慧
【現代漢語翻譯】 現代漢語譯本： 關於『有漏』（Sāsrava，指仍然受煩惱影響的狀態）的問題，並非所有凡夫（Pṛthagjana，指未開悟的眾生）或一般的有漏眾生都是如此。只有那些進入修行階段的凡夫，通過觀想涅槃（Nirvāṇa，指解脫）才能達到這種狀態。如果菩薩（Bodhisattva，指發願成佛的眾生）能夠降伏禪定（Dhyāna，指禪修）的障礙，也能達到。或者，這種狀態既可以是『有漏』，也可以是『無漏』（Anāsrava，指不受煩惱影響的狀態）。二乘（Śrāvakayāna和Pratyekabuddhayāna，指聲聞乘和緣覺乘）的修行者始終是『無漏』的，因為他們無法降伏禪定的障礙。即使有人斷除了四禪（catvāri dhyānāni，指色界的四種禪定）以上的禪定障礙，也沒有妨礙，因為這不是他們修行的主要目標。因此，可以假名為『非學非無學』（Na śaikṣa-nāśaikṣa，指非有學非無學），因為他們正處於學道圓滿的階段，或者已經證得無學道圓滿的階段，所以也可以說是『學無學』。 六種作意（ṣaṭ manasikārāḥ，指六種心理活動）指的是前面提到的正知（samprajanya，指正念）等四種作意中的第二種，分為三種作意，如經文所述。以上所斷除的煩惱，通過進一步研究可以瞭解。 依據三處（trayas trāyāḥ，指三種依據）指的是增上心（adhi-citta，指卓越的心）、聞思慧（śruta-cintā-prajñā，指聽聞和思考所產生的智慧）和修治業地（karma-sthāna-sādhanā，指修行業處）。三緣不共外道慧（trayas trāyāḥ asādhāraṇā bāhya-tīrthika-prajñā，指三種與外道不共的智慧）指的是接下來的三種，因此處法是。 四果清凈（catvāri phalāni viśuddhi，指四種果位的清凈）指的是接下來的四個處所不生起煩惱，即五果清凈（pañca phalāni viśuddhi，指五種果位的清凈）。四禪寂靜解脫（catvāri dhyānāni śānta-vimokṣa，指四禪的寂靜解脫）指的是獲得無色定（ārūpya-samāpatti，指無色界的禪定）和入滅盡定（nirodha-samāpatti，指滅盡定）。滅盡定是寂靜解脫。九果（nava phalāni，指九種果位）指的是四沙門果（catvāri śrāmaṇya-phalāni，指四種沙門果）中的前三種以及六神通（ṣaṭ abhijñāḥ，指六種神通）。不包括第四果（caturtha phala，指第四果，即阿羅漢果）是因為它與漏盡通（āsravakṣayajñāna，指漏盡神通）相關。下面的總結性文字中有『五故』這個詞。 不定地清凈（aniyata-bhūmi viśuddhi，指不定地的清凈）指的是斷除前面四個不定地的清凈，例如毀戒等。地清凈（bhūmi viśuddhi，指地的清凈）指的是這樣的作意，即證得喜樂（prīti-sukha，指喜和樂），乃至了知無常（anitya，指無常）等。攝清凈（saṃgraha viśuddhi，指攝的清凈）指的是依據三處，即增上心等，攝取一切菩提分法（bodhipākṣikadharmāḥ，指菩提分的法）。下面的兩種清凈可以自行理解。 摩訶俱瑟恥羅（Mahākoṣṭhila）即舊譯為摩訶俱絺羅。摩訶（Mahā）意為『大』，俱瑟恥（Koṣṭhila）意為『肚』，羅（la）意為『持』，即『大肚持』。他是舍利弗（Śāriputra，指舍利弗）的舅舅，長爪梵志（Dīghanakha，指長爪梵志）。『肚』中指的是三藏（Tripiṭaka，指三藏）的意義，因為他持有三藏的意義，所以被稱為『大肚持』。 慧解脫（prajñā-vimukta，指慧解脫）和心解脫（ceto-vimukta，指心解脫）都通於有漏和無漏。這一經文說明了世間（laukika，指世間的）和慧（prajñā，指智慧）。首先說明有漏的慧心解脫，然後說明無漏的慧心解脫。 從『從此中依慧解脫下』開始，乃至『即慧』。
【English Translation】 English version: Regarding 『with outflows』 (Sāsrava, referring to the state still influenced by afflictions), it is not the case for all ordinary beings (Pṛthagjana, referring to unenlightened beings) or generally beings with outflows. Only those ordinary beings who have entered the stage of practice, by contemplating Nirvana (Nirvāṇa, referring to liberation), can attain this state. If a Bodhisattva (Bodhisattva, referring to a being who aspires to Buddhahood) can subdue the obstacles to meditative absorption (Dhyāna, referring to meditation), they can also attain it. Alternatively, this state can be either 『with outflows』 or 『without outflows』 (Anāsrava, referring to the state not influenced by afflictions). Practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, referring to the Hearer Vehicle and the Solitary Realizer Vehicle) are always 『without outflows』 because they cannot subdue the obstacles to meditative absorption. Even if someone eliminates the obstacles to meditative absorption beyond the Four Dhyānas (catvāri dhyānāni, referring to the four meditative absorptions of the Form Realm), there is no hindrance, because this is not their primary goal of practice. Therefore, it can be nominally called 『neither a learner nor a non-learner』 (Na śaikṣa-nāśaikṣa, referring to neither a trainee nor a master), because they are in the stage of completing the path of learning, or have already attained the completion of the path of no-more-learning, so it can also be said to be 『learner-non-learner』. The six types of attention (ṣaṭ manasikārāḥ, referring to six types of mental activities) refer to the second of the four types of attention, such as right awareness (samprajanya, referring to mindfulness) mentioned earlier, which is divided into three types of attention, as described in the text. The afflictions eliminated above can be understood through further study. Relying on the three places (trayas trāyāḥ, referring to three supports) refers to superior mind (adhi-citta, referring to excellent mind), wisdom from hearing and thinking (śruta-cintā-prajñā, referring to wisdom arising from hearing and thinking), and cultivating the field of action (karma-sthāna-sādhanā, referring to practicing the bases of action). The three wisdoms not shared with externalist paths (trayas trāyāḥ asādhāraṇā bāhya-tīrthika-prajñā, referring to three wisdoms not common to externalist paths) refer to the following three, therefore the place of the Dharma is. The purity of the four fruits (catvāri phalāni viśuddhi, referring to the purity of the four fruits) refers to the non-arising of afflictions in the following four places, which is the purity of the five fruits (pañca phalāni viśuddhi, referring to the purity of the five fruits). The tranquility and liberation of the four dhyānas (catvāri dhyānāni śānta-vimokṣa, referring to the tranquil liberation of the four dhyānas) refers to attaining the formless attainments (ārūpya-samāpatti, referring to the formless realm's meditative attainments) and entering cessation attainment (nirodha-samāpatti, referring to the attainment of cessation). Cessation attainment is tranquil liberation. The nine fruits (nava phalāni, referring to nine fruits) refers to the first three of the four śrāmaṇa fruits (catvāri śrāmaṇya-phalāni, referring to the four fruits of a renunciate) and the six superknowledges (ṣaṭ abhijñāḥ, referring to six superknowledges). The fourth fruit (caturtha phala, referring to the fourth fruit, i.e., the Arhat fruit) is not included because it is related to the knowledge of the exhaustion of outflows (āsravakṣayajñāna, referring to the superknowledge of the exhaustion of outflows). The concluding text below has the word 『five reasons』. The purity of the undetermined ground (aniyata-bhūmi viśuddhi, referring to the purity of the undetermined ground) refers to eliminating the purity of the previous four undetermined grounds, such as breaking precepts, etc. The purity of the ground (bhūmi viśuddhi, referring to the purity of the ground) refers to such attention, that is, attaining joy and happiness (prīti-sukha, referring to joy and happiness), and even knowing impermanence (anitya, referring to impermanence), etc. The purity of gathering (saṃgraha viśuddhi, referring to the purity of gathering) refers to relying on the three places, that is, superior mind, etc., gathering all the factors of enlightenment (bodhipākṣikadharmāḥ, referring to the factors of enlightenment). The following two purities can be understood by oneself. Mahākoṣṭhila is the old translation of Mahākoṣṭhila. Mahā means 『great』, Koṣṭhila means 『belly』, and la means 『holder』, that is, 『great belly holder』. He is the uncle of Śāriputra (Śāriputra, referring to Śāriputra), Dīghanakha (Dīghanakha, referring to Dīghanakha). 『Belly』 refers to the meaning of the Tripiṭaka (Tripiṭaka, referring to the three baskets), because he holds the meaning of the Tripiṭaka, he is called 『great belly holder』. Liberation by wisdom (prajñā-vimukta, referring to liberation by wisdom) and liberation by mind (ceto-vimukta, referring to liberation by mind) both apply to with outflows and without outflows. This sutra explains the mundane (laukika, referring to the mundane) and wisdom (prajñā, referring to wisdom). First, it explains liberation by wisdom and mind with outflows, and then it explains liberation by wisdom and mind without outflows. Starting from 『From this, relying on liberation by wisdom below』, up to 『that is wisdom』.
解脫增上力故。以上來明有漏慧心解脫。
從出世間慧之所行者下。明無漏慧心解脫。就初明有漏。此中依慧解脫已下。又依心解脫以上明慧。又依心解脫下。明心。就明慧中。初明慧境。彼體性下。明慧體可解。就明心解脫中。亦爾。初明所染凈心。次明心解脫果。謂又依心解脫下。至能取了別。明所染凈心。即是色等境界。能取之心。彼世間慧。
心解脫果者下。至即慧解脫增上力故。明心解脫果。謂由前世間慧力故。其心於相應縛。及緣縛中出。謂相應者。相應縛也。相雜者緣縛也。又相應者。俱時起惑。相雜前後雜生。此是世間心解脫果。能不染相應及間生。非離緣縛等。若離者。即是無漏心解脫果也。無漏慧心解脫。亦二治境。及果相。
論云又出世間正見果相當知即是前後常故等下。明無為是正見果。故言為常。若法所治下。簡有為非常。一解云。若法者。即一切通名法也。
所治若有生已無滅者。謂所治之惑。若有無間道。生已與惑俱不滅也。
所治若無滅已有生者。謂所治之惑若無。無間道與惑俱滅已。有解脫道生。此所治能治。有滅有生故。當知有所對故非常。又解若法者。道諦法也。所治若有者。謂金剛心前。乃至見道已來。惑猶有故。名所治有。金剛心已前道
【現代漢語翻譯】 現代漢語譯本 『解脫增上力故』。以上說明有漏慧心解脫。
『從出世間慧之所行者下』。說明無漏慧心解脫。就初明有漏。此中『依慧解脫已下』。『又依心解脫以上』明慧。『又依心解脫下』。明心。就明慧中。初明慧境。『彼體性下』。明慧體可解。就明心解脫中。亦爾。初明所染凈心。次明心解脫果。謂『又依心解脫下』。至『能取了別』。明所染凈心。即是色等境界。能取之心。彼世間慧。
『心解脫果者下』。至『即慧解脫增上力故』。明心解脫果。謂由前世間慧力故。其心於相應縛。及緣縛中出。謂相應者。相應縛也。相雜者緣縛也。又相應者。俱時起惑。相雜前後雜生。此是世間心解脫果。能不染相應及間生。非離緣縛等。若離者。即是無漏心解脫果也。無漏慧心解脫。亦二治境。及果相。
論云『又出世間正見果相當知即是前後常故等下』。明無為是正見果。故言為常。若法所治下。簡有為非常。一解云。若法者。即一切通名法也。
『所治若有生已無滅者』。謂所治之惑。若有無間道（ananataramarga）。生已與惑俱不滅也。
『所治若無滅已有生者』。謂所治之惑若無。無間道（ananataramarga）與惑俱滅已。有解脫道生。此所治能治。有滅有生故。當知有所對故非常。又解若法者。道諦法也。所治若有者。謂金剛心前。乃至見道已來。惑猶有故。名所治有。金剛心已前道
【English Translation】 English version 『Because of the increased power of liberation.』 The above explains the liberation of the mind of wisdom with outflows (sāsrava-jñāna-citta-vimoksha).
『From what is practiced by supramundane wisdom onward.』 Explains the liberation of the mind of wisdom without outflows (anāsrava-jñāna-citta-vimoksha). Initially, it explains the wisdom with outflows. Here, 『depending on the liberation of wisdom onward,』 and 『again, depending on the liberation of the mind upward,』 it explains wisdom. 『Again, depending on the liberation of the mind downward,』 it explains the mind. In explaining wisdom, it first explains the object of wisdom. 『Its nature downward,』 explains the nature of wisdom, which can be understood. Similarly, in explaining the liberation of the mind, it first explains the defiled and purified mind, and then the result of the liberation of the mind. That is, 『again, depending on the liberation of the mind downward,』 up to 『the ability to grasp distinctions,』 it explains the defiled and purified mind, which is the realm of forms and so on, and the mind that can grasp them. This is mundane wisdom.
『The result of the liberation of the mind downward,』 up to 『that is, because of the increased power of the liberation of wisdom,』 explains the result of the liberation of the mind. That is, because of the power of the previous mundane wisdom, the mind emerges from the bondage of association (samprayoga-bandhana) and the bondage of conditions (pratyaya-bandhana). 『Association』 refers to the bondage of association. 『Intermingling』 refers to the bondage of conditions. Furthermore, 『association』 refers to afflictions arising simultaneously. 『Intermingling』 refers to afflictions arising successively. This is the result of the mundane liberation of the mind, which can prevent association and intermittent arising, but does not involve separation from the bondage of conditions and so on. If there is separation, it is the result of the liberation of the mind of wisdom without outflows. The liberation of the mind of wisdom without outflows also involves the two aspects of the object to be overcome and the result.
The treatise says, 『Furthermore, the result of supramundane right view should be understood as being constant before and after, and so on.』 It explains that the unconditioned (asamskrita) is the result of right view, hence the term 『constant.』 『If a dharma is to be overcome downward,』 it simplifies that the conditioned (samskrita) is impermanent. One explanation says, 『If a dharma,』 refers to all things generally called dharma.
『If what is to be overcome has arising but no cessation,』 refers to the afflictions to be overcome. If there is an immediate path (ananataramarga), it arises and does not cease together with the afflictions.
『If what is to be overcome has cessation but then arising,』 refers to the afflictions to be overcome. If there is no immediate path (ananataramarga), and the afflictions cease together with it, then a path of liberation arises. Because what is to be overcome and what can overcome have cessation and arising, it should be known that they are impermanent because they have an opponent. Another explanation says, 『If a dharma,』 refers to the dharma of the path truth. 『If what is to be overcome exists,』 refers to before the diamond-like mind (vajropamasamadhi), up to the path of seeing (darshanamarga). Because afflictions still exist, it is called 『what is to be overcome exists.』 The path before the diamond-like mind.
等。名生已無滅。數數起故。現能起故。後金剛心時。一切惑無名所治。若無前所得道滅已后。圓滿果道生故。言滅已有生。此道諦有生滅故名非常。無為非此故。常此唯簡道諦。若不作金剛心以前等解。大乘。或得不俱。如何所治有生已。無滅道惑俱也。于諸受中及因緣中者。觸是愛因緣。緣之起愛取等。故後有生。
論云又彼相雜而相應故彼能依止心法清凈當知即是非現在緣之所染污領受彼故者。此解正見。果無別義。
論云六寂靜故者。即是下遠離出心三時。親近出心寂靜三時 由清凈識沒平等故。非由彼所依平等故等者。此解滅定中勝用。謂滅定俱。無漏清凈識沒平等。不由前方便有心定。與滅定所依身平等故。名滅定也 三行不行者。若出定。先起心行。次起身行。後起語行。今定無。汝不得有心定中有身行等法。
因緣經中。解了所治者。謂解了愛染故。後有不欣。解了見染故不能證。
對治三種雜染故建立三蘊者。初是戒蘊。次是定蘊。后是慧蘊。即以此三蘊。攝八正道也。
解了所依此復有四者。第一可解。第二相者。即定體相。相者性也。三所緣者。即定境也。成辦因緣者。即得定因緣。亦言定是成辦諸功德因緣解了功德謂滅定乃至此有五種者。謂滅事故。即是定
【現代漢語翻譯】 現代漢語譯本：等等。名為生起之後就無有滅盡。因為（煩惱）不斷生起。因為現在能夠生起（煩惱）。在最後的金剛心（Vajra heart，比喻最堅固的禪定狀態）生起時，一切煩惱都沒有能被調伏的。如果先前所證得的道滅盡之後，圓滿的果道才生起。說滅盡之後才有生起，這道諦（Marga-satya，佛教四聖諦之一，指引向解脫的道路真理）有生滅所以名為無常。無為法（Asamskrta，指不依賴因緣和合而存在的法）不是這樣，所以是常。這裡只是簡略地說明道諦。如果不作金剛心以前的解釋，大乘（Mahayana，佛教主要流派之一）或者得到不完全。如何能說所要調伏的（煩惱）有生起之後，就沒有滅盡呢？道和煩惱是同時存在的。在各種感受中以及因緣中，觸（Sparsha，六根與六塵相接觸產生的心理活動）是愛的因緣。因為緣起愛和取等等，所以之後有生。
論中說：『又因為它們相互混合而相應，所以它們能夠依止心法清凈，應當知道這就是非現在緣所染污的領受它們。』這是解釋正見（Samyag-drishti，八正道之一，正確的見解）。果沒有別的意義。
論中說：『因為六種寂靜。』這就是指下遠離出心三種時機。親近出心寂靜三種時機。『由於清凈識沒平等，不是由於它們所依平等。』這是解釋滅盡定（Nirodha-samapatti，一種高級禪定狀態）中的殊勝作用。意思是滅盡定同時具有無漏清凈識沒平等。不是由於先前的方便有心定，與滅盡定所依身平等，所以名為滅盡定。三種行不行，如果出定，先起心行，次起身行，後起語行。現在（滅盡）定中沒有。你不能認為有心定中有身行等法。
《因緣經》中，解釋了所要調伏的，就是解釋了愛染的緣故，所以之後不欣喜。解釋了見染的緣故，所以不能證悟。
爲了對治三種雜染的緣故，建立了三蘊（Tri-skandha，戒蘊、定蘊、慧蘊）：最初是戒蘊（Shila-skandha，持戒的集合），其次是定蘊（Samadhi-skandha，禪定的集合），最後是慧蘊（Prajna-skandha，智慧的集合）。就是用這三蘊，來攝取八正道（Aryastangika-marga，佛教的八條正道）的。
解釋了所依，這又分為四種：第一是可解，第二是相，就是定體的相，相就是性。第三是所緣，就是定的境界。成辦因緣，就是得到定的因緣。也可以說定是成辦諸功德的因緣。解釋了功德，就是滅定乃至此有五種，就是滅事故，就是定。
【English Translation】 English version: Et cetera. What is called 'birth' has no cessation. Because (afflictions) arise repeatedly. Because (afflictions) can arise in the present. At the time of the final Vajra heart (Vajra heart, a metaphor for the most solid state of Samadhi), all afflictions have nothing to be subdued by. If the previously attained path ceases, then the complete fruition path arises. Saying that there is arising after cessation, this Marga-satya (Marga-satya, one of the Four Noble Truths in Buddhism, referring to the truth of the path leading to liberation) has arising and cessation, so it is called impermanent. The Unconditioned (Asamskrta, referring to phenomena that do not depend on causes and conditions) is not like this, so it is permanent. This only briefly explains the Marga-satya. If not explained as before the Vajra heart, the Mahayana (Mahayana, one of the main schools of Buddhism) may be incompletely attained. How can it be said that what is to be subdued (afflictions) has no cessation after arising? The path and afflictions exist simultaneously. Among the various feelings and conditions, contact (Sparsha, the psychological activity produced by the contact between the six senses and the six sense objects) is the condition for love. Because of the arising of love and grasping, etc., there is subsequent existence.
The treatise says: 'Also, because they are mixed and corresponding to each other, they can rely on the purity of the mind-dharma, and it should be known that this is the reception of them that is not defiled by non-present conditions.' This explains right view (Samyag-drishti, one of the Eightfold Path, correct view). The fruit has no other meaning.
The treatise says: 'Because of the six silences.' This refers to the three times of distancing oneself from the mind of emergence below. The three times of being close to the silence of the mind of emergence. 'Because of the equality of the cessation of pure consciousness, not because of the equality of what they rely on.' This explains the superior function in Nirodha-samapatti (Nirodha-samapatti, an advanced state of Samadhi). It means that Nirodha-samapatti simultaneously has the equality of the cessation of pure consciousness without outflows. It is not because of the previous expedient of having a mind-Samadhi, and the body on which Nirodha-samapatti relies is equal, so it is called Nirodha-samapatti. The three actions do not proceed. If one emerges from Samadhi, first the mind action arises, then the body action arises, and then the speech action arises. Now (in Nirodha) there is no Samadhi. You cannot think that there are body actions, etc., in the mind-Samadhi.
In the Sutra of Conditions, explaining what is to be subdued means explaining the cause of love and attachment, so there is no joy afterward. Explaining the cause of view and attachment means that one cannot attain enlightenment.
In order to counteract the three kinds of defilements, the three skandhas (Tri-skandha, the aggregates of morality, concentration, and wisdom) are established: the first is the Shila-skandha (Shila-skandha, the aggregate of precepts), the second is the Samadhi-skandha (Samadhi-skandha, the aggregate of Samadhi), and the last is the Prajna-skandha (Prajna-skandha, the aggregate of wisdom). It is with these three skandhas that the Aryastangika-marga (Aryastangika-marga, the Eightfold Path of Buddhism) is encompassed.
Explaining what is relied upon, this is further divided into four types: the first is what can be understood, the second is the characteristic, which is the characteristic of the Samadhi body, and the characteristic is the nature. The third is what is objectified, which is the realm of Samadhi. The cause and condition for accomplishment is the cause and condition for attaining Samadhi. It can also be said that Samadhi is the cause and condition for accomplishing all merits. Explaining the merits is Nirodha-samapatti, and there are five types, which is the event of cessation, which is Samadhi.
體用不相應。厭心種子功能。為滅事體寂靜相似影像故者。即知定是假有。非有實體。但是相似影像故。又解此定欲入緣涅槃。涅槃真寂靜法。定與涅槃相似。寂靜之影像。此即滅定。雖是有為。似涅槃故名影像也 八種相觀。即如本地第八末。亦如五十三末說。此中言相對者。即對苦受言樂受。非樂受非是苦。此有三相對。如五十六說。相對勘之。
眠纏謂明因眠入定故曰眠纏。五種對治相者。遠離闇相一。至加行道理二。害諸見三。諸見功用四。諸見所依功用五也。第一是離闇相修光明。第二緣凈境界除惛沈。第三損諸見不起見取等見。第四見功用。謂能生惡行。能生六十二見等。今治之也。第五見依功用。即是見之功德也。
五種任持定法者。一者遠離也。是定遠離煩惱也。二者是遠離處。謂修定處所。及順定言教。三順無染心資具。即邊際臥具。四從有智者下。五于諸世間下 又解諸遠離遠離處所為第一。順無染心下二。從有苦下三。于諸等持下四。前第五中分為二。無漏行為第五故。
下出離界。謂三人各修一行相。如下三文字時人法合說。故有六也。此出離界。即是涅槃。即六隨順涅槃法。名為六修 又解三人行六行。六行為六出離。謂初人修四行。餘二各一行。謂于怨行修慈。于惡
【現代漢語翻譯】 現代漢語譯本：體和用不相應。厭惡之心的種子所具有的功能，是爲了滅除事物的本體，呈現寂靜相似的影像，因此可知這種禪定是假有的，並非真實存在，僅僅是相似的影像。另一種解釋是，這種禪定想要進入緣涅槃（Pratyeka-nirvana，獨覺涅槃），涅槃是真正寂靜的法，這種禪定與涅槃相似，是寂靜的影像。這就是滅盡定（nirodha-samāpatti），雖然是有為法，但因為類似涅槃，所以稱為影像。八種相觀，就像《本地分》第八卷末尾，以及第五十三卷末尾所說的那樣。這裡所說的『相對』，就是相對於苦受而言的樂受，以及非樂受非苦受。這裡有三種相對，如第五十六卷所說。可以相對照著理解。 睡眠的纏縛，是指因為明的原因，睡眠進入禪定，所以叫做睡眠的纏縛。五種對治相是：一，遠離黑暗之相；二，達到加行（prayoga，修行）的道理；三，損害各種見解；四，各種見解的功用；五，各種見解所依賴的功用。第一種是遠離黑暗之相，修習光明。第二種是緣于清凈的境界，去除昏沉。第三種是損害各種見解，不生起見取見（dṛṣṭi-parāmarśa，執著于錯誤的見解）等見解。第四種是見解的功用，指能夠產生惡行，能夠產生六十二見等，現在要對治它。第五種是見解所依賴的功用，也就是見解的功德。 五種任持禪定的方法是：一是遠離，指禪定遠離煩惱。二是遠離處，指修習禪定的處所，以及順應禪定的言教。三是順應無染之心的資具，也就是邊際的臥具。四是從有智慧的人那裡……五是在各種世間……另一種解釋是，各種遠離和遠離的處所為第一。順應無染之心等為第二。從有苦等為第三。在各種等持等為第四。前面第五種又分為兩種，以無漏的行為作為第五種。 下面是出離界，指三個人各自修習一種行相，如下面三個文字時，人、法合在一起說，所以有六種。這種出離界，就是涅槃，也就是六種隨順涅槃的法，稱為六修。另一種解釋是，三個人修行六種行，六種行為六種出離。指第一個人修習四種行，其餘兩個人各修習一種行。指對於怨恨修行慈悲，對於邪惡……
【English Translation】 English version: The substance and function are not corresponding. The function of the seeds of aversion is to extinguish the substance of things, presenting a similar image of tranquility, hence it is known that this samādhi (concentration) is illusory, not truly existent, but merely a similar image. Another explanation is that this samādhi seeks to enter Pratyeka-nirvana (solitary Buddha's nirvana), nirvana is the truly tranquil dharma (law), this samādhi is similar to nirvana, being an image of tranquility. This is nirodha-samāpatti (cessation attainment), although it is conditioned, it is called an image because it resembles nirvana. The eight kinds of contemplation are as described in the eighth fascicle of the Yogācārabhūmi-śāstra and the end of the fifty-third fascicle. The 'relative' mentioned here refers to pleasurable feeling in relation to painful feeling, and neither pleasurable nor painful feeling. There are three kinds of relativity here, as described in the fifty-sixth fascicle. They can be understood by comparing them. The entanglement of sleep refers to sleep entering samādhi because of the cause of brightness, hence it is called the entanglement of sleep. The five kinds of counteracting aspects are: one, distancing oneself from the aspect of darkness; two, attaining the principle of prayoga (practice); three, harming various views; four, the function of various views; five, the function upon which various views rely. The first is to distance oneself from the aspect of darkness and cultivate brightness. The second is to focus on a pure realm and remove drowsiness. The third is to harm various views, not generating views such as dṛṣṭi-parāmarśa ( clinging to wrong views). The fourth is the function of views, referring to the ability to generate evil actions, to generate sixty-two views, etc., which are now to be counteracted. The fifth is the function upon which views rely, which is the merit of views. The five kinds of methods for upholding samādhi are: one, distancing oneself, referring to samādhi distancing itself from afflictions. Two, a place of distancing, referring to the place for cultivating samādhi, and teachings that accord with samādhi. Three, requisites that accord with an undefiled mind, which are bedding at the edge. Four, from those with wisdom... Five, in all worlds... Another explanation is that various distancings and places of distancing are the first. Requisites that accord with an undefiled mind, etc., are the second. From suffering, etc., are the third. In various samāpattis (meditative absorptions), etc., are the fourth. The aforementioned fifth is further divided into two, with unconditioned conduct as the fifth. Below is the realm of liberation, referring to three people each cultivating one aspect of practice, as when the three words below are spoken, the person and the dharma are combined, hence there are six kinds. This realm of liberation is nirvana, which is the six dharmas that accord with nirvana, called the six practices. Another explanation is that three people practice six practices, the six practices being six liberations. Referring to the first person cultivating four practices, and the remaining two people each cultivating one practice. Referring to cultivating loving-kindness towards hatred, towards evil...
行起悲。于凈行起喜。于恩行起舍。皆名眾生緣定。此則為四也。總合為一。眾生緣定同故。第二法緣定者。是解脫分善根人。第三修諦觀者。是抉擇分善根人。以法為順涅槃果故有六也。雖舉三人。以法三行故。緣境有六別故。有六順法。
第六十三卷
不凈三相中。等流者。與糞穢為等流相。第一即體是糞穢也。第二是糞穢等流。第三但有四大及造色所依能依也。
有八棄捨近住弟子因緣 憎惡弟子故。欲自身受恭敬一 利養二 毀犯戒順棄捨之三 有饒益師者須。損減師者不須四 戒五 定六 慧七 于弟子大眾事務僧事。不能堪忍。雖善大眾。為是弟子故不忍八 又解憎惡弟子棄一。利養恭敬合為第二。餘六同前。
此中初禪障。與顯揚文別者。如對法第九。想日四靜慮所治中。初定除苦。二定亦言除苦。言初除現行。二斷粗重勢分。第三所治。云三踴躍者。即是增上之喜也。前是體。后是增上用 又解此是作意緣喜。生極作意踴躍。定下劣性為此喜。隨不巧便慧。第二禪有令無故。言除定下劣性。初二禪中有此喜。不可言下劣。然分分亦得。除下劣性 第四靜慮於樂發悟者。即緣樂作意也。樂極故。作意緣之名發悟。即雜心云。于緣發悟也。顯揚云於樂作意也。
論云爲治
【現代漢語翻譯】 現代漢語譯本：于苦難之人心生悲憫。於行為純潔之人心生喜悅。對於有恩于自己的人，要懂得施捨。這些都叫做眾生緣定（以眾生為對象的禪定）。以上總共四種。總合起來成為一個整體，因為眾生緣定是相同的。第二種是法緣定（以佛法為對象的禪定），這是解脫分善根之人所修習的。第三種是修習諦觀（觀察真諦）的人，這是抉擇分善根之人所修習的。因為佛法是順應涅槃（寂滅）之果的，所以有六種。雖然舉了三種人，但因為佛法有三種行為，所緣的境界有六種差別，所以有六種順應佛法的修行。
在不凈觀的三種相中，『等流』指的是與糞穢相似的相。第一種是其本體就是糞穢。第二種是與糞穢相似的等流。第三種只是由四大（地、水、火、風）以及造色（由四大所生之色）所依和能依的關係構成。
有八種因緣會導致近住弟子（在家修行者）被捨棄：一，因為憎惡弟子，想要自己接受恭敬和利養；二，毀犯戒律，不順從教導而被捨棄；三，有饒益於師父的弟子需要留下，損減師父利益的弟子不需要留下；四，戒律方面；五，禪定方面；六，智慧方面；七，對於弟子大眾事務和僧團事務，不能夠忍耐。即使對大眾有益，但因為這個弟子不能忍耐而被捨棄。另一種解釋是，憎惡弟子是一種，利養和恭敬合為第二種，其餘六種與前相同。
這裡所說的初禪的障礙，與《顯揚聖教論》中的說法不同。例如《對法論》第九卷中，提到想日四靜慮（四禪定）所對治的內容時，初禪可以去除痛苦，二禪也說可以去除痛苦。這裡說初禪去除的是現行的痛苦，二禪斷除的是粗重的痛苦的潛在力量。第三禪所對治的內容，說是『三踴躍』，指的就是增上的喜悅。前面說的是本體，後面說的是增上的作用。另一種解釋是，這是作意緣喜（以喜為對象的專注），產生極度的作意和踴躍。禪定下劣的性質就是這種喜。隨著不巧妙的智慧，第二禪可以去除這種禪定下劣的性質。初禪和二禪中都有這種喜，不能說是下劣的，但分部分別來說也可以，去除下劣的性質。第四靜慮對於樂的覺悟，就是緣樂作意（以快樂為對象的專注）。因為快樂到了極點，所以作意緣之，名為發悟。也就是《雜心論》所說的，對於所緣境產生覺悟。《顯揚聖教論》說是對於快樂產生作意。
論中說，爲了對治...
【English Translation】 English version: To feel compassion for those who suffer. To feel joy for those who practice pure conduct. To be generous to those who have been kind to oneself. These are all called sentient being-oriented samadhi (meditation focused on sentient beings). These are the four in total. They are combined into one because the sentient being-oriented samadhi is the same. The second is dharma-oriented samadhi (meditation focused on the Dharma), which is practiced by those with roots of virtue in the liberation division. The third is the practice of contemplating the Truth, which is practiced by those with roots of virtue in the decisive division. Because the Dharma is in accordance with the fruit of Nirvana (extinction), there are six types. Although three types of people are mentioned, because the Dharma has three types of conduct, and the objects of focus have six distinctions, there are six practices that accord with the Dharma.
Among the three aspects of the contemplation of impurity, 'is analogous flow' refers to the aspect similar to excrement. The first is that its substance is excrement. The second is the analogous flow similar to excrement. The third is only composed of the four great elements (earth, water, fire, wind) and the dependent and supporting relationship of derived matter (matter derived from the four great elements).
There are eight causes for abandoning a lay disciple: 1. Because of hating the disciple, wanting to receive respect and offerings oneself; 2. Being abandoned for violating precepts and not following instructions; 3. Disciples who benefit the teacher need to be kept, while those who diminish the teacher's benefits do not need to be kept; 4. In terms of precepts; 5. In terms of samadhi; 6. In terms of wisdom; 7. Being unable to endure the affairs of the disciple community and the Sangha. Even if it benefits the community, the disciple is abandoned because they cannot endure it. Another explanation is that hating the disciple is one, and offerings and respect are combined as the second, with the remaining six being the same as before.
The obstacles to the first Dhyana (禪定), mentioned here, differ from those in the Asanga's Compendium of Abhidharma. For example, in the ninth volume of Abhidharma-samuccaya, when mentioning what the four Dhyanas counteract, it says that the first Dhyana can remove suffering, and the second Dhyana also says it can remove suffering. Here it says that the first Dhyana removes present suffering, and the second Dhyana cuts off the potential power of coarse suffering. What the third Dhyana counteracts is said to be 'three kinds of elation', which refers to increased joy. The former refers to the substance, and the latter refers to the increased function. Another explanation is that this is joy arising from attention (focusing on joy), producing extreme attention and elation. The inferior nature of samadhi is this joy. Following unwise wisdom, the second Dhyana can remove this inferior nature of samadhi. Both the first and second Dhyanas have this joy, so it cannot be said to be inferior, but it can also be said separately, removing the inferior nature. The enlightenment of joy in the fourth Dhyana is attention focused on joy (focusing on pleasure). Because joy reaches its peak, attention is focused on it, which is called enlightenment. That is, as the Tattvasamgraha says, enlightenment arises from the object of focus. Asanga's Compendium of Abhidharma says it is attention focused on joy.
The treatise says, in order to counteract...
自苦惱行建立靜慮支者。一對治缺減。對治者。謂苦行煩惱。能對治聖道故。能令聖道缺減。名此煩惱為缺減對治。尋伺能治。此名對治。缺減等下可解。
論云何因故知初靜慮苦根未斷答彼品粗重未遠離故若苦根斷便與第二靜慮住時應無差別者。大義曰。初禪苦根粗重亦在。得第二禪方盡故。言彼品粗重。未離粗重者。即隨所依無堪任性。但以初禪三識尚有。喜未圓滿。粗重未盡。三識苦根相隨順故。喜與苦根正相違故。第二禪地三識無故。喜滿極故。所以粗重除故。初禪若離苦粗重。即是喜滿。喜滿足故即無三識。應與第二靜慮無別。此是斷者。斷苦根上粗重漏依附性等。非謂斷種及識相應。前已斷故。若不善種者。可言初禪已斷與惑俱故。若善無記者。羅漢猶起。今言斷者。但斷上粗重性。譬如黑鐵入火之時。即便黑色滅。以赤色生故。出火已黑還生。赤色滅故。此亦如是。得入二禪。苦根粗重滅。不起三識。無漏滿足喜起故。出二禪退入初禪等。黑還生滿足喜無故。如此合法。有漏二禪。伏苦粗重有漏故。無漏二禪斷苦粗重。無漏喜故。故非不退者等有。此入初禪粗重生。
論云復有四種修三摩地等者。大義曰。第一即有學見諦。住未來禪。求根本靜慮。第二即異生已得禪定。未得五通。求生死
【現代漢語翻譯】 現代漢語譯本：自苦惱行建立靜慮支，是因為一對治缺減。對治是指苦行煩惱，因為它能對治聖道，所以能令聖道缺減。因此稱此煩惱為缺減對治。尋伺能夠制伏它，所以稱之為對治。缺減等含義可以依此類推理解。
論中說：『因為什麼原因知道初禪的苦根沒有斷呢？』回答是：『因為初禪品位的粗重還沒有遠離。』如果苦根斷了，那麼和住在第二禪時應該沒有差別了。』大義是說，初禪的苦根粗重仍然存在，要到得到第二禪時才能完全消除。這裡說的『彼品粗重』，『未離粗重』，指的是隨所依而產生的無堪任性。只是因為初禪的三識（眼識、耳識、鼻識）仍然存在，喜樂還沒有圓滿，粗重還沒有完全消除。這是因為三識與苦根相互隨順的緣故。喜樂與苦根是正相反對的。第二禪地沒有三識，喜樂達到極點，所以粗重被去除。如果初禪離開了苦的粗重，那就是喜樂圓滿，喜樂滿足了，就沒有三識了，應該和第二禪沒有差別了。這裡所說的斷，是斷除苦根上的粗重漏依附性等等，不是說斷除種子以及與識相應的苦根，因為之前已經斷除了。如果是不善的種子，可以說初禪已經斷除了，因為它與煩惱同時存在。如果是善的或者無記的種子，羅漢仍然會生起。現在所說的斷，只是斷除上面的粗重性。譬如黑鐵進入火中時，黑色立即消失，因為產生了紅色。離開火后，黑色又會產生，紅色消失。這裡也是如此，得到進入二禪時，苦根的粗重就消失了，不會生起三識，無漏的滿足喜樂生起。離開二禪退回到初禪等等情況，黑色又會產生，滿足的喜樂消失。如此符合法則。有漏的二禪，只是伏住了苦的粗重，因為是有漏的緣故。無漏的二禪，斷除了苦的粗重，因為是無漏的喜樂的緣故。所以並非不退轉者等等情況存在。這是進入初禪后粗重又會產生。
論中說：『又有四種修三摩地等等。』大義是說：第一種是有學見諦者，住在未來禪中，尋求根本靜慮（Dhyana, 禪那，指禪定）。第二種是異生（Prthagjana, 凡夫）已經得到禪定，但還沒有得到五通（Abhijna, 神通），尋求生死。
【English Translation】 English version: Establishing the limb of Dhyana (靜慮, meditation) through self-mortification is because it counteracts deficiency. 'Counteract' refers to the afflictions of asceticism, because it can counteract the noble path, thus causing the noble path to be deficient. Therefore, this affliction is called 'counteracting deficiency'. Investigation and analysis can subdue it, so it is called 'counteract'. The meanings of 'deficiency' etc. can be understood by analogy.
The treatise says: 'For what reason do we know that the root of suffering in the first Dhyana (靜慮, meditation) has not been severed?' The answer is: 'Because the coarseness of the first Dhyana's category has not been removed.' If the root of suffering were severed, then there should be no difference between residing in the first Dhyana and residing in the second Dhyana. The great meaning is that the coarseness of the root of suffering in the first Dhyana still exists, and it is only completely eliminated when the second Dhyana is attained. The 'coarseness of that category' and 'not removing coarseness' refer to the inability that arises from what is relied upon. It is only because the three consciousnesses (eye, ear, and nose consciousnesses) of the first Dhyana still exist, and joy is not yet complete, that coarseness has not been completely eliminated. This is because the three consciousnesses are in accordance with the root of suffering. Joy is directly opposed to the root of suffering. The second Dhyana has no three consciousnesses, and joy reaches its peak, so coarseness is removed. If the first Dhyana were to be separated from the coarseness of suffering, then it would be complete joy, and if joy were satisfied, there would be no three consciousnesses, and it should be no different from the second Dhyana. The 'severing' here refers to severing the coarseness, leakage, dependence, etc. on the root of suffering, not severing the seed and the consciousness associated with it, because it has already been severed before. If it is an unwholesome seed, it can be said that the first Dhyana has already severed it, because it exists simultaneously with afflictions. If it is a wholesome or neutral seed, Arhats (羅漢, enlightened beings) will still arise. The 'severing' now refers only to severing the coarseness above. For example, when black iron enters the fire, the black color immediately disappears because red color arises. After leaving the fire, the black color reappears and the red color disappears. It is also like this here. When entering the second Dhyana, the coarseness of the root of suffering disappears, and the three consciousnesses do not arise, because the unconditioned, complete joy arises. When leaving the second Dhyana and regressing to the first Dhyana, etc., the black color reappears and the complete joy disappears. This is in accordance with the Dharma. The conditioned second Dhyana only subdues the coarseness of suffering because it is conditioned. The unconditioned second Dhyana severs the coarseness of suffering because it is unconditioned joy. Therefore, it is not the case that non-retreaters etc. exist. This is the re-arising of coarseness after entering the first Dhyana.
The treatise says: 'Furthermore, there are four types of cultivating Samadhi (三摩地, concentration) etc.' The great meaning is: The first is a learner who has seen the truth, residing in future Dhyana (靜慮, meditation), seeking fundamental Dhyana. The second is an ordinary being (Prthagjana, 凡夫) who has already attained Dhyana, but has not yet attained the five Abhijna (五通, supernormal powers), seeking Samsara (生死, cycle of birth and death).
智通等也。第三即鈍見諦者。居根本禪求利根。第四即利見諦。求無學果。此中何故見諦中無鈍根。居未來禪。求根本地及利根。何故異生無求見諦。見諦不求五通求。如此之子。且約爾所非法攝盡。又見諦鈍根。居未來。不能求入根本。及轉利者。初根鈍行遲。所以略而不論。不言異生見諦者。得五通為足故。此中且舉生死智通勝。知未來因果事故。終不說。余無見諦等五通者。亦有具五通者。俱求無學故。有情緣無量。即已得有情緣四無量也。
論云若樂遲通行跡轉時雖已見諦等。乃至復于欲界受想尋思當住正念當起正知者。謂此鈍根故。于欲界善法。受想尋思住。正念住。正知分別慧也。即求于利根。而恐退法。受謂受數。領納義。增受欲法樂。想謂取像。諸法境界。思者即受想俱尋思也。於此中起正念想。及失念故。當起正知生分別慧。
六種離欲。如對法第六。有十種。開合不同。
馬勝者。即舊俱舍云阿輸。實應言阿濕縛(此云馬)伐多(此云勝)與梵王論義比丘也。
論云復有補特伽羅已得離欲從定起已或於一時彼三摩地相間雜作意而轉等者。謂通凡夫及聖者。得九無間解脫道已。住勝進道中。或於一時。其勝進道心。與散心相雜而起。此散心。或色界系。聞慧等攝故。不然
【現代漢語翻譯】 現代漢語譯本：智通等也是如此。第三種是鈍根見諦者，他們住在根本禪中，尋求利根。第四種是利根見諦者，他們尋求無學果。這裡為什麼見諦者中沒有鈍根，住在未來禪中，尋求根本地和利根呢？為什麼異生沒有尋求見諦呢？見諦者不尋求五神通。像這樣的例子，且用你所說的非法來概括。還有見諦的鈍根者，住在未來禪中，不能尋求進入根本禪，以及轉為利根。因為最初根器遲鈍，所以略而不論。不說異生見諦者，是因為得到五神通就足夠了。這裡且舉生死智通勝，知道未來因果的緣故。最終不說，其餘沒有見諦等五神通的人，也有具備五神通的人，都尋求無學果的緣故。有情緣無量，就是已經得到有情緣四無量心（慈、悲、喜、舍）。
論中說，如果樂於遲緩通行跡，轉變時雖然已經見諦等，乃至又在欲界感受、思想、尋思，應當安住正念，應當生起正知。這是說因為是鈍根的緣故，對於欲界的善法，感受、思想、尋思，安住正念，用正知來分別智慧。就是尋求利根，而恐怕退失。受，指的是受數，領納的意義，增加感受欲法的快樂。想，指的是取像，諸法的境界。嗯，就是受和想一起尋思。於此中生起正念想，以及因為失唸的緣故，應當生起正知，產生分別慧。
六種離欲，如《對法》第六卷所說，有十種，開合不同。
馬勝（Aśvajit）者，就是舊《俱舍論》中說的阿輸（Aśvajit），實際上應該說阿濕縛（Aśva，此云馬）伐多（Ajita，此云勝），與梵天王論義的比丘。
論中說，又有補特伽羅（Pudgala，人）已經得到離欲，從禪定中起來，或者在一段時間內，他的三摩地（Samādhi，禪定）相間雜作意而轉等。這是說包括凡夫和聖者，得到九無間解脫道后，住在勝進道中。或者在一段時間內，他的勝進道心，與散亂心相雜而生起。這種散亂心，或者被煩惱所繫縛，或者被聞慧等所攝持。不然的話。
【English Translation】 English version: Those with unobstructed knowledge are also like this. The third type is the one with dull faculties who has attained the vision of truth (Darśana-satya), residing in the fundamental dhyana (Rūpa-dhyāna), seeking sharp faculties. The fourth type is the one with sharp faculties who has attained the vision of truth, seeking the fruit of no-more-learning (Arhatship). Why is it that among those who have attained the vision of truth, there are no dull-witted ones residing in future dhyana (Anāgamya-dhyāna), seeking the fundamental ground (Rūpa-bhūmi) and sharp faculties? Why is it that ordinary beings (Pṛthagjana) do not seek the vision of truth? Those who have attained the vision of truth do not seek the five supernormal powers (Abhijñā). Such examples are encompassed by what you call unlawful. Furthermore, the dull-witted one who has attained the vision of truth, residing in future dhyana, cannot seek to enter the fundamental dhyana and transform into one with sharp faculties, because their initial faculties are dull and their progress is slow, so it is briefly omitted from discussion. The reason for not mentioning ordinary beings who have attained the vision of truth is that obtaining the five supernormal powers is sufficient for them. Here, the superiority of the knowledge of birth and death is mentioned, because it knows the future causes and effects. Ultimately, it is not said that others without the vision of truth and the five supernormal powers do not exist; there are also those who possess the five supernormal powers, because they all seek the fruit of no-more-learning. The immeasurable condition of sentient beings is that they have already attained the four immeasurable minds (Apramāṇa) related to sentient beings (loving-kindness, compassion, joy, and equanimity).
The treatise says, 'If one delights in slow progress and the traces of practice, even though they have already attained the vision of truth, etc., and even further, in the desire realm (Kāmadhātu), they experience sensation, thought, and reflection, they should abide in mindfulness, and they should arise with correct knowledge.' This refers to the dull-witted one who, regarding the wholesome dharmas in the desire realm, experiences sensation, thought, and reflection, abides in mindfulness, and uses correct knowledge to discern wisdom. It is seeking sharp faculties, fearing regression. 'Sensation' refers to the number of sensations, the meaning of reception, increasing the enjoyment of desirable dharmas. 'Thought' refers to taking images, the realm of all dharmas. 'Reflection' is the combined reflection of sensation and thought. In this, one generates the thought of mindfulness, and because of losing mindfulness, one should generate correct knowledge, producing discerning wisdom.
The six types of detachment from desire are like the ten types in the sixth volume of the Abhidharmakośa, which differ in terms of opening and closing.
Aśvajit (馬勝) is the one referred to as A-shu (阿輸) in the old Kośa, but it should actually be called Aśva (阿濕縛, meaning 'horse') Ajita (伐多, meaning 'victorious'), the bhikṣu (比丘, monk) who debated with the Brahma King.
The treatise says, 'Furthermore, there are individuals (Pudgala, 補特伽羅) who have already attained detachment from desire, have arisen from samādhi (三摩地,禪定), or at times, their samādhi is interspersed with distracted attention, etc.' This refers to both ordinary beings and noble ones who, after attaining the nine uninterrupted paths of liberation, reside in the path of superior progress. Or at times, their mind of superior progress arises mixed with a distracted mind. This distracted mind is either bound by afflictions or held by learning and wisdom. Otherwise, it is not so.
是欲界聞思慧等。或於一時。純定心為勝進道。非無間解脫道。住勝進道中。若遇外強盛聲緣。從定起耳識緣之。與定心第六識俱時轉。此是唯耳識緣。無第六識與耳識。同緣一境故。
論云非即彼定相應意識能取此聲。此義意言。定中聲聞。從定起耳識與意識俱轉。然意不與耳識。同緣一境故。言非定相應意識。能取此聲 問曰如解深密經云。若眼識等隨一識起時。必與意識俱轉。此如何耳識獨起。意不同緣。釋曰彼經據散心中五識一起時。恒常俱轉。必有意識故 問若爾對法第七。如何言以在定中五識無故。釋曰彼論據無五識定語。又據若任運境定中五識。即不起故。若增上新境。現在前故。如此文定中有耳識。大義俱有此一解。又言定中一向無五識者。非也 問曰如散心準定心。亦有五識者。與意同緣不。答曰不也。以取明瞭境。必現量故。若有別緣者。即違集量論等。五識同時意識是現量過。以散心位意識不併。五識不起。若爾若起必同時。不同定中聞強盛境故。耳識能緣意識。堅住一境故。不與同緣。
論云若不爾者於此音聲不領受故不應出定等者。謂薩婆多。定中無五識。今破之云。若不定中起耳識緣聲耳者。於此音聲。定中既不領受。不應后時得出定。住散心中。若耳識定中。即非取聲時
【現代漢語翻譯】 現代漢語譯本：是欲界（kāmadhātu，指眾生輪迴的六道中的欲界）的聞思慧等。或者在某個時候，純粹的禪定之心成為殊勝的精進之道，而不是無間解脫之道。安住于殊勝的精進道中，如果遇到外界強烈的聲響，就會從禪定中生起耳識去感知它，這與禪定之心的第六識（manovijñāna，指意識）同時運作。這是隻有耳識在感知，沒有第六識與耳識同時感知同一個對象的原因。
《瑜伽師地論》（Yogācārabhūmi-śāstra）中說，並非與禪定相應的意識能夠獲取這個聲音。這句話的意思是，禪定中的聲聞（śrāvaka，指聽聞佛法而證悟的修行者），從禪定中生起耳識與意識同時運作。然而，意識並不與耳識同時感知同一個對象。所以說，並非與禪定相應的意識能夠獲取這個聲音。
問：正如《解深密經》（Saṃdhinirmocana-sūtra）所說，如果眼識等任何一個識生起時，必定與意識同時運作。這如何解釋耳識單獨生起，而意識不同時感知呢？答：這部經是根據散亂心中五識（pañcavijñāna，指眼識、耳識、鼻識、舌識、身識）中的任何一個生起時，總是同時運作，必定有意識伴隨的情況。
問：如果這樣，對法論（Abhidharma，指阿毗達摩）第七卷中，為何說在禪定中沒有五識呢？答：那部論是根據沒有五識的禪定來說的。而且，也是根據如果任運（任其自然）的境界，禪定中的五識就不會生起的情況。如果是增上的新的境界，現在顯現出來，就像這段經文所說，禪定中有耳識。大體上這兩種解釋都有道理。而且，說禪定中一概沒有五識，也是不對的。
問：如果像散亂心一樣，禪定心中也有五識，那麼它們與意識同時感知嗎？答：不是的。因為感知清晰的境界，必定是現量（pratyakṣa，指直接的、不經過推理的認知）。如果有其他的感知，就違背了《集量論》（Pramāṇasamuccaya）等論典。五識同時，意識是現量，這是過失。因為在散亂心中，意識不與五識同時生起。如果生起，必定是同時的，這與禪定中聽到強烈的境界不同。耳識能夠感知，意識堅定地安住於一個境界，所以不同時感知。
《瑜伽師地論》中說，如果不是這樣，對於這個聲音沒有領受，所以不應該出定等等。這是薩婆多部（Sarvāstivāda，指說一切有部）認為禪定中沒有五識。現在反駁他們說，如果不是在禪定中生起耳識感知聲音，那麼對於這個聲音，在禪定中既然沒有領受，就不應該在之後出定，安住在散亂心中時，耳識才感知聲音。如果耳識在禪定中，就不是感知聲音的時候。
【English Translation】 English version: These are the wisdom of hearing and thinking in the desire realm (kāmadhātu, referring to the realm of desire among the six realms of reincarnation for sentient beings). Or at some point, a purely meditative mind becomes the supreme path of progress, not the uninterrupted path of liberation. Abiding in the supreme path of progress, if one encounters strong external sound conditions, the ear consciousness arises from the meditation to perceive it, operating simultaneously with the sixth consciousness (manovijñāna, referring to the mind consciousness) of the meditative mind. This is because only the ear consciousness is perceiving, and the sixth consciousness does not perceive the same object simultaneously with the ear consciousness.
The Yogācārabhūmi-śāstra states that the consciousness corresponding to that meditation cannot grasp this sound. The meaning of this statement is that a śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) in meditation, when the ear consciousness arises from the meditation, it operates simultaneously with the mind consciousness. However, the mind does not perceive the same object simultaneously with the ear consciousness. Therefore, it is said that the consciousness corresponding to the meditation cannot grasp this sound.
Question: As stated in the Saṃdhinirmocana-sutra, if any one of the consciousnesses, such as the eye consciousness, arises, it must operate simultaneously with the mind consciousness. How can the ear consciousness arise alone, while the mind does not perceive simultaneously? Answer: That sutra is based on the situation where, in a distracted mind, when any one of the five consciousnesses (pañcavijñāna, referring to eye, ear, nose, tongue, and body consciousnesses) arises, it always operates simultaneously, and there must be a mind consciousness accompanying it.
Question: If that is the case, why does the seventh volume of the Abhidharma say that there are no five consciousnesses in meditation? Answer: That treatise is based on meditations without the five consciousnesses. Moreover, it is also based on the situation where, if the realm is left to its natural course, the five consciousnesses in meditation will not arise. If a new, enhanced realm appears, as stated in this passage, there is ear consciousness in meditation. Generally, both explanations are reasonable. Furthermore, it is incorrect to say that there are no five consciousnesses in meditation at all.
Question: If, like in a distracted mind, there are also five consciousnesses in a meditative mind, do they perceive simultaneously with the mind consciousness? Answer: No. Because perceiving a clear realm must be direct perception (pratyakṣa, referring to direct, non-inferential cognition). If there are other perceptions, it would contradict treatises such as the Pramāṇasamuccaya. The simultaneous occurrence of the five consciousnesses and the mind consciousness being direct perception is a fault. Because in a distracted mind, the mind consciousness does not arise simultaneously with the five consciousnesses. If it arises, it must be simultaneous, which is different from hearing a strong realm in meditation. The ear consciousness can perceive, and the mind consciousness firmly abides in one realm, so they do not perceive simultaneously.
The Yogācārabhūmi-śāstra states that if it were not so, one should not emerge from meditation because there is no reception of this sound, etc. This is the Sarvāstivāda school's view that there are no five consciousnesses in meditation. Now, refuting them, it is said that if the ear consciousness does not arise in meditation to perceive the sound, then since there is no reception of this sound in meditation, one should not emerge from meditation later, and the ear consciousness only perceives the sound when abiding in a distracted mind. If the ear consciousness is in meditation, it is not the time to perceive the sound.
。意識即便出定。要耳領受聲。已意識有希望故。后時方出。又耳識取聲時在定中。非取聲時即便出定。在定外取聲也。要獨耳識。定中領受聲已。有希望故。后時意識方出。此等並定有五識家解。此解如別抄。及對法第七。
有心地中。云譬如水浪依止暴流或如影像依止明鏡者。如五十一說二解等。勝義諦故。八識一體。如浪不離水。世俗諦故。八識各別。浪用殊故。如攝論二師義。以此文為證。大師義。
阿賴耶相應受。名異熟。與對法第一相違。如彼釋。
論云阿賴耶識無有煩惱者。此簡無所以。思準可知。然具計度分別。可成法執。第八及五。無此分別故無也 問曰五八俱無計度二種。並無法執。法執無義既齊。五識應無煩惱。答曰五識猶意引。所以有煩惱 問曰亦應由意引。得名有法執。法執由計度。由計度之心利引。不可生煩惱。有鈍者引之故得起。
論云末那任運四惑相應。乃至不共無明等者。正法藏云。若見道煩惱無明。名不共。不與惑相應。名不共。修道中末那無明。通三性位起。所以名為不共。非不與惑相應。如攝論云。如十八不共法。乃至行六識。不與末那共。應名不共等。又解以一類相應。不同諸識。名不共。護月云。如六識中。煩惱緣外境時。明瞭故。見愛等強
【現代漢語翻譯】 現代漢語譯本：即使意識離開了禪定狀態，也需要通過耳朵來領受聲音。因為意識抱有希望，所以之後才會離開禪定。另外，耳識在禪定中獲取聲音，並非獲取聲音時立即離開禪定，而是在禪定之外獲取聲音。需要單獨的耳識在禪定中領受聲音之後，因為抱有希望，之後意識才會離開禪定。這些都屬於有五識家的解釋。這種解釋如同其他抄本以及《對法》第七卷。 在有心地的說法中，例如『譬如水浪依止暴流，或如影像依止明鏡』，如同第五十一卷所說的兩種解釋等。從勝義諦的角度來說，八識是一體的，如同波浪不離水。從世俗諦的角度來說，八識是各別的，因為波浪的作用不同。如同《攝論》中兩位論師的觀點，以此文作為證據，這是大師的觀點。 與阿賴耶識相應的受，名為異熟。這與《對法》第一卷的說法相違背，如同其中的解釋。 論中說阿賴耶識沒有煩惱，這是爲了簡要說明沒有某種情況，可以根據思考來推斷。然而，阿賴耶識具有計度和分別，可以形成法執。第八識和前五識沒有這種分別，所以沒有法執。問：前五識和第八識都沒有計度和分別這兩種作用，都沒有法執。既然沒有法執的意義相同，那麼前五識應該沒有煩惱。答：前五識仍然在意根的引導下，所以有煩惱。問：也應該在意根的引導下，可以被稱為有法執。法執是由計度產生的，由計度之心強烈地引導，不可能產生煩惱，因為是由遲鈍的心引導，所以才能生起。 論中說末那識（manas, 意根）任運地與四種煩惱相應，乃至與不共無明等相應。正法藏說，如果見道的煩惱無明，名為不共，不與煩惱相應，名為不共。修道中的末那識的無明，在通於三性的狀態下生起，所以名為不共，並非不與煩惱相應。如同《攝論》所說，如同十八不共法，乃至行六識，不與末那識共同作用，應該名為不共等。另一種解釋認為，以一類相應，不同於其他識，名為不共。護月說，如同六識中，煩惱緣于外境時，因為明瞭，所以見愛等強烈。
【English Translation】 English version: Even when consciousness exits Samadhi (deep meditative state), it still needs to perceive sound through the ear. Because consciousness holds hope, it exits Samadhi later. Furthermore, the ear-consciousness perceives sound while in Samadhi; it doesn't immediately exit Samadhi upon perceiving sound, but rather perceives sound outside of Samadhi. It requires the separate ear-consciousness to perceive sound in Samadhi, and because it holds hope, consciousness exits Samadhi later. These are all interpretations from the school that emphasizes the five consciousnesses. This interpretation is found in other commentaries and in Abhidharma (對法) Volume 7. In the context of 'having mind-ground', such as 'like a wave relying on a violent current, or like an image relying on a clear mirror,' similar to the two explanations in Volume 51, etc. From the perspective of ultimate truth (勝義諦), the eight consciousnesses are one, like a wave inseparable from water. From the perspective of conventional truth (世俗諦), the eight consciousnesses are distinct, because the function of the waves is different. This is similar to the views of the two teachers in the Samgraha (攝論), using this text as evidence, which is the view of the great master. The feeling (受) associated with Alaya-consciousness (阿賴耶識) is called Vipaka (異熟). This contradicts the statement in Abhidharma Volume 1, as explained therein. The treatise states that Alaya-consciousness has no afflictions (煩惱). This is to briefly explain the absence of a certain condition, which can be inferred through contemplation. However, Alaya-consciousness possesses conceptualization (計度) and discrimination (分別), which can form the attachment to phenomena (法執). The eighth consciousness and the first five consciousnesses do not have this discrimination, so they do not have attachment to phenomena. Question: Since the first five and eighth consciousnesses both lack conceptualization and discrimination, and both lack attachment to phenomena, and since the meaning of lacking attachment to phenomena is the same, shouldn't the first five consciousnesses be without afflictions? Answer: The first five consciousnesses are still led by the mind-basis (意), so they have afflictions. Question: They should also be led by the mind-basis and be called having attachment to phenomena. Attachment to phenomena is produced by conceptualization, and it is strongly led by the mind of conceptualization, so afflictions cannot arise, because it is led by a dull mind, so it can arise. The treatise states that Manas (末那識, 意根) spontaneously corresponds to the four afflictions, and even to non-common ignorance (無明), etc. The Zhengfa Zang (正法藏) says that if the afflictions and ignorance of the path of seeing (見道) are called non-common, not corresponding to afflictions, they are called non-common. The ignorance of Manas in the path of cultivation (修道) arises in states common to the three natures, so it is called non-common, not that it does not correspond to afflictions. As the Samgraha says, like the eighteen uncommon qualities, and even the six consciousnesses, not acting together with Manas, should be called non-common, etc. Another explanation considers that corresponding in one category, different from other consciousnesses, is called non-common. Huyue (護月) says that, like in the six consciousnesses, when afflictions are conditioned by external objects, because they are clear, the attachment to seeing (見愛), etc., is strong.
。俱時無明。但名相應。末那緣內迷執。緣不明瞭境。無明力強。見慢等力弱。無明為用勝故名不共。雖有見慢等相應。不名相應。但對小乘立此為不共。如攝論廣立云。如十八不共法等 問曰何故末那中。不共見慢愛耶。答曰但對小乘。所以偏無明得不共名。非見慢等緣相為所。見分我是。護月師義。但緣為我不為所。此通言者。正法藏義也。即為我家之我者。護法義也。
論云若諸無學此一切種皆不現行者。此中人執法執二釋。護月云。末那唯有人執故。二乘無漏觀。唯第八識。第七一向無。戒賢論師云。法執亦有。此據所障法。即唯人執故言不行。非法執亦滅。如佛地論。此一類無粗細故。一時頓斷。不障有學治道故。所以金剛心斷。
第六十四卷
論云何隨念故三寶差別應以相隨唸佛寶等。乃至謂佛世尊等者。謂佛以別相念。即十力四無畏等。一切智德相。唸佛寶也。以余滅盡離欲無為涅槃等相。念法寶也。以無諍等功德相。念僧寶也。餘者即三寶自相望為余。謂法僧外余相。為佛寶也。如是等差別義。唸佛等名余。謂是世尊等者。此出佛寶等余相也。大義曰。
論云複次欲求者。求五欲境也。有五。一攝受求等。乃至有方便求者。如妻子為攝受故求。如財米為受用故求。如樂具為
【現代漢語翻譯】 現代漢語譯本：俱生無明（俱生：與生俱來的，無明：對事物真相的迷惑）只是名為相應。末那識（末那：梵語，意為『意』，佛教中指第八識阿賴耶識的根本原因）緣于內在的迷惑執著，所緣的境界並不明瞭。因為無明的力量強大，而見、慢（見：錯誤的見解，慢：傲慢）等的力量較弱，所以無明的作用更為突出，因此被稱為不共。雖然有見、慢等與之相應，但不能稱為相應，只是針對小乘佛教才設立這種不共的說法。如同《攝大乘論》中廣泛論述的那樣，例如十八不共法等。問：為什麼在末那識中，見、慢、愛不是不共的呢？答：只是針對小乘佛教而言，所以只有無明才得到不共的名稱，而不是見、慢等所緣的相。見分（見分：認識作用）以『我是』為所緣。護月論師的觀點是，只是緣『我』，而不是以『我』為所。這種普遍的說法，是正法藏的含義。即以『我家之我』為所緣者，是護法的含義。 論中說，如果所有無學（無學：佛教修行中的最高階段，指阿羅漢）之人，所有這些種類都不再現行，這裡對人執（人執：對『我』的執著）和法執（法執：對『法』的執著）有兩種解釋。護月論師認為，末那識只有人執，所以二乘（二乘：聲聞乘和緣覺乘）的無漏觀（無漏觀：沒有煩惱的智慧觀照）只存在於第八識中，第七識一向沒有。戒賢論師認為，法執也是存在的，這是根據所障礙的法來說的，即只有人執，所以說不行，並非法執也滅除了。如同《佛地論》所說，這一類沒有粗細之分，所以一時頓斷，不障礙有學的修道，所以用金剛心（金剛心：比喻堅固不壞的菩提心）來斷除。 第六十四卷 論中說，如何隨唸的緣故，三寶（三寶：佛寶、法寶、僧寶）的差別應該以相隨唸佛寶等，乃至說佛世尊等呢？這是說以特別的相來憶念佛，即十力（十力：佛具有的十種力量）、四無畏（四無畏：佛具有的四種無所畏懼的品質）等一切智德之相，憶念佛寶。以其餘的滅盡、離欲、無為、涅槃等相，憶念法寶。以無諍等功德相，憶念僧寶。其餘的，即三寶自身相互比較而言的其餘，即法寶和僧寶之外的其餘相，作為佛寶。像這樣等差別義，憶念佛等名稱的其餘。所謂是世尊等，這是指出佛寶等的其餘相。大義說。 論中說，再次，想要追求的人，追求五欲（五欲：色、聲、香、味、觸五種慾望）的境界。有五種，一是攝受求等，乃至有方便求的人。例如爲了攝受妻子而求，例如爲了受用財米而求，例如爲了
【English Translation】 English version: Co-born ignorance (co-born: innate, ignorance: delusion about the true nature of things) is merely named as corresponding. Manas (Manas: Sanskrit, meaning 'mind', in Buddhism refers to the root cause of the eighth consciousness, Alaya-vijnana) is conditioned by internal delusion and attachment, and the object it perceives is not clear. Because the power of ignorance is strong, while the power of views, pride (views: wrong views, pride: arrogance), etc., is weak, the function of ignorance is more prominent, so it is called non-common. Although there are views, pride, etc., corresponding to it, it cannot be called corresponding, and this non-common statement is only established for the Hinayana. As discussed extensively in the Mahāyānasaṃgraha, such as the eighteen uncommon qualities of a Buddha. Question: Why are views, pride, and attachment not non-common in Manas? Answer: Only with regard to the Hinayana, so only ignorance gets the name of non-common, not the objects of views, pride, etc. The perception-aspect (perception-aspect: the function of cognition) takes 'I am' as its object. According to the view of Master Hùyuè, it only conditions 'I', not taking 'I' as its object. This general statement is the meaning of the True Dharma Treasury. That which takes 'the I of my house' as its object is the meaning of Dharmapala. The treatise says, 'If all Arhats (Arhats: the highest stage of practice in Buddhism, referring to those who have attained liberation), all these kinds no longer manifest,' here there are two explanations for the attachment to self (attachment to self: attachment to 'I') and the attachment to dharma (attachment to dharma: attachment to 'dharma'). Master Hùyuè believes that Manas only has attachment to self, so the non-outflow observation (non-outflow observation: wisdom observation without afflictions) of the Two Vehicles (Two Vehicles: Sravaka Vehicle and Pratyekabuddha Vehicle) only exists in the eighth consciousness, and the seventh consciousness never has it. Master Jiexian believes that attachment to dharma also exists, which is based on the dharma that is obstructed, that is, only attachment to self, so it is said that it does not function, not that attachment to dharma is also eliminated. As stated in the Buddhabhumi Sutra, this kind has no distinction between coarse and fine, so it is cut off suddenly at once, and it does not hinder the path of learning for those who are still learning, so it is cut off with the Vajra-like mind (Vajra-like mind: a metaphor for the firm and indestructible Bodhi mind). Volume Sixty-Fourth The treatise says, 'How, due to mindfulness, should the differences of the Three Jewels (Three Jewels: Buddha Jewel, Dharma Jewel, Sangha Jewel) be mindful of the Buddha Jewel, etc., even saying Buddha, World Honored One, etc.?' This means to remember the Buddha with special characteristics, that is, the characteristics of the ten powers (ten powers: the ten powers possessed by the Buddha), the four fearlessnesses (four fearlessnesses: the four qualities of fearlessness possessed by the Buddha), etc., and all-knowing virtues, remembering the Buddha Jewel. With the remaining characteristics of cessation, detachment from desire, non-action, Nirvana, etc., remember the Dharma Jewel. With the characteristics of merit such as non-contention, remember the Sangha Jewel. The remaining, that is, the remaining of the Three Jewels themselves in comparison with each other, that is, the remaining characteristics other than the Dharma Jewel and the Sangha Jewel, as the Buddha Jewel. Such differences, remembering the remaining of the names of the Buddha, etc. What is called World Honored One, etc., this points out the remaining characteristics of the Buddha Jewel, etc. The Great Meaning says. The treatise says, 'Furthermore, those who desire seek the realm of the five desires (five desires: the five desires of form, sound, smell, taste, and touch). There are five kinds, one is seeking to gather, etc., even those who seek with expedient means. For example, seeking to gather a wife, for example, seeking wealth and rice for enjoyment, for example, seeking
戲樂故求。此三可解。四乏解了求者。解了故求知解也。名聲求者。求名聲也。有求者。即求三有身。不同小乘也 中五者。法爾求者。謂劫末眾生。法爾相生上界。大義曰。即法爾一切眾生。求後有身。二祈願求。謂祈願生彼得彼等。三愚癡求者。謂外道等。計上界為涅槃故求。是愚癡故也。大義曰。愚癡故求生界也。四厭患求。厭患地獄故也。大義曰。厭患此身求後身也。思擇求者。謂有智慧。求生於上界也。不計為涅槃也。大義曰。思擇可生處而求生也 梵行求五者。唯求求者。謂欲修梵行者。大義曰。謂總相心求梵行也。又唯有求心。未能發起。以梵行難求故。未能修行。趣得求者。謂起修行因名修得。大義曰。別求一事。名趣得求。為趣得故求也。現得求者。修梵行現得果也。后得求。求后得果也。思擇求。謂有智者求得涅槃。而修梵行。求梵行以為道因故 復有差別中。假名第一義求。大義曰。假名求為一。即外道等。第一義等為一。又假名第一義等為一者。謂邪梵行。假名第一義求也。正非梵行故。觀察求。謂真梵行。觀察可舍可欣法故求。無方便求。謂邪求解脫。有方便求。現求真解脫。
論云大義曰或三重俗諦或四重俗諦者。此是二諦門。謂俗諦有四。勝義亦爾。世俗中。一是假名無實諦。
【現代漢語翻譯】 戲樂故求：因為喜歡嬉戲玩樂而追求。這三種情況是可以理解的。四乏解了求者：第四種是缺乏理解而追求。解了故求知解也：因為理解了所以追求知識和見解。名聲求者：爲了追求名聲。有求者：追求三有之身（指欲界、色界、無色界）。這與小乘不同。 中五者：中間五種情況。法爾求者：指劫末的眾生，自然而然地想要往生上界。大義曰：也就是說法爾一切眾生，追求來世的身體。二祈願求：祈願往生到某個地方，得到某種東西。三愚癡求者：指外道等，認為上界是涅槃，所以追求。這是因為愚癡。大義曰：因為愚癡而追求往生到某個境界。四厭患求：因為厭惡地獄。大義曰：厭惡這個身體而追求來世的身體。思擇求者：指有智慧的人，想要往生到上界，但不認為那是涅槃。大義曰：經過思考選擇可以往生的地方而追求往生。 梵行求五者：關於梵行的五種追求。唯求求者：指想要修習梵行的人。大義曰：指總相上想要修習梵行。又只是有追求的心，但未能發起行動，因為梵行難以修習。趣得求者：指開始修行，產生了修行的因。大義曰：特別追求某一件事，名為趣得求。爲了趣得而追求。現得求者：修習梵行，現在就得到果報。后得求：追求將來才能得到的果報。思擇求：指有智慧的人，想要得到涅槃，所以修習梵行，把梵行作為達到涅槃的途徑。 復有差別中：還有其他的區別。假名第一義求：大義曰：假名求為一種，指外道等。第一義等為一種。又假名第一義等為一種，指邪梵行，用假名和第一義來追求。因為不是真正的梵行。觀察求：指真正的梵行，觀察哪些法應該捨棄，哪些法應該欣求。無方便求：指用不正當的方法求解脫。有方便求：指用正確的方法追求真正的解脫。 論云大義曰或三重俗諦或四重俗諦者：論中說，大義說有三重俗諦或四重俗諦。此是二諦門：這是關於二諦的說法。謂俗諦有四，勝義亦爾：也就是說，俗諦有四種，勝義諦也有四種。世俗中，一是假名無實諦：在世俗諦中，第一種是假名而沒有實體的諦。
【English Translation】 Seeking due to amusement: Seeking because of the enjoyment of play and amusement. These three are understandable. Four lacking understanding seekers: The fourth is seeking due to a lack of understanding. Seeking understanding because of understanding: Seeking knowledge and understanding because of comprehension. Fame seekers: Seeking fame and reputation. Existence seekers: Seeking the body of the Three Realms (desire realm, form realm, formless realm). This is different from the Hinayana. Among the five middle ones: The five intermediate situations. Seeking by nature: Refers to sentient beings at the end of a kalpa (aeon) who naturally desire to be reborn in the higher realms. Great Meaning says: That is, all sentient beings by nature seek a future body. Second, seeking through prayer: Praying to be reborn in a certain place and obtain something. Third, seeking out of ignorance: Refers to non-Buddhist paths (外道, wàidào) and others who consider the higher realms to be Nirvana, and therefore seek them. This is due to ignorance. Great Meaning says: Seeking rebirth in a certain realm due to ignorance. Fourth, seeking out of aversion: Because of aversion to the lower realms. Great Meaning says: Aversion to this body and seeking a future body. Seeking through deliberation: Refers to those with wisdom who desire to be reborn in the higher realms but do not consider it to be Nirvana. Great Meaning says: Seeking rebirth after contemplating and choosing a suitable place for rebirth. Fivefold seeking of Brahma-conduct: The five types of seeking related to Brahma-conduct (梵行, Fànxíng). Seeking solely: Refers to those who wish to practice Brahma-conduct. Great Meaning says: Refers to the general intention to practice Brahma-conduct. Also, there is only the intention to seek, but no action is initiated because Brahma-conduct is difficult to practice. Seeking to attain: Refers to beginning practice and generating the cause of practice. Great Meaning says: Specifically seeking one thing is called 'seeking to attain.' Seeking for the sake of attaining. Seeking present attainment: Practicing Brahma-conduct and obtaining the result in the present. Seeking future attainment: Seeking the result that can only be obtained in the future. Seeking through deliberation: Refers to those with wisdom who desire to attain Nirvana, so they practice Brahma-conduct, taking Brahma-conduct as the path to Nirvana. Among further distinctions: There are other distinctions. Seeking nominal and ultimate meaning: Great Meaning says: Seeking nominal meaning is one type, referring to non-Buddhists and others. Seeking ultimate meaning and so on is another type. Also, seeking nominal and ultimate meaning and so on is one type, referring to incorrect Brahma-conduct, using nominal meaning and ultimate meaning to seek. Because it is not true Brahma-conduct. Seeking through observation: Refers to true Brahma-conduct, observing which dharmas (法, fǎ) should be abandoned and which should be embraced. Seeking without skillful means: Refers to seeking liberation through improper methods. Seeking with skillful means: Refers to seeking true liberation through proper methods. The Treatise says, Great Meaning says, 'Either threefold mundane truth or fourfold mundane truth': The Treatise says that Great Meaning speaks of threefold or fourfold mundane truth (俗諦, Súdì). This is about the Two Truths (二諦, Èrdì). That is, there are four mundane truths, and likewise, four ultimate truths. Among the mundane, the first is the nominal and unreal truth: In mundane truth, the first is the truth that is nominal and without substance.
二隨事差別諦。三證得安立諦。四假名無作諦。謂假安立名勝義諦。而無法體。法體不可說故。此文但有俗諦四重。無勝義諦。前立三重者。有法擬宜故。后立四者。假名安立故。西方有立四重勝義亦爾。相對如前已說。一世俗勝義諦。即體是前道理世俗。是勝世俗諦故名勝義。立法差別因果。依他性等故名世俗。二道理勝義諦。即體是前證得世俗。有得果斷惑義故名道理。過前道理世俗故名勝義。十地位等是。三是證得勝義。即體是前世俗勝義安立。為名勝義。可有證得義名證得。過前證得世俗故名勝義。四是勝義勝義。即是非安立諦。真如體是不可安立法。故名勝義 聲聞乘證得智。證得中九智。無過前勝義世俗勝。故名勝義。前世俗中。第一世俗諦唯是。
論云獨覺三人中。一先已得順抉擇分。證得未得。證得證得者。前二人成眾出。以先得聲聞暖等。入果時促。不能多時修習。故成眾出。若抉擇分中未定生。多小時節入見道。在抉擇分位。迴心成獨覺。及未得抉擇分善人。迴心亦爾。以更長時修習。練根利故。此中併名未證得證得。如對法第十三抄解。此中言證得者。即抉擇分善名證得。已能證真得無漏故。見道等即證得證得。如未得果人。名未證得證得。復言未得果也。或第三向。在解脫分位故。前
【現代漢語翻譯】 現代漢語譯本 二、隨事差別諦（Sui Shi Cha Bie Di）：根據事物情況而產生的差別真理。 三、證得安立諦（Zheng De An Li Di）：通過證悟而確立的真理。 四、假名無作諦（Jia Ming Wu Zuo Di）：只是假借名稱安立的真理，實際上沒有實體，所以說是勝義諦（Sheng Yi Di），因為法的本體是不可言說的。 這段文字只有世俗諦（Shi Su Di）的四重含義，沒有勝義諦。前面建立三重含義，是因為有法可以比擬適宜；後面建立四重含義，是因為假借名稱安立。西方也有建立四重勝義諦的，也是如此。相對關係如前所述。 一、世俗勝義諦：其本體是前面的道理世俗諦，因為是殊勝的世俗諦，所以稱為勝義。立法上的差別，如因果、依他性等，所以稱為世俗。 二、道理勝義諦：其本體是前面的證得世俗諦，因為有獲得果實、斷除迷惑的意義，所以稱為道理。超過前面的道理世俗諦，所以稱為勝義。如十地位等。 三、證得勝義諦：其本體是前面的世俗勝義諦安立，作為名稱上的勝義，可以有證悟獲得的意義，所以稱為證得。超過前面的證得世俗諦，所以稱為勝義。 四、勝義勝義諦：即是非安立諦，真如（Zhen Ru）的本體是不可安立的法，所以稱為勝義。聲聞乘（Sheng Wen Cheng）證得的智慧，證得中的九智，沒有超過前面的勝義世俗諦，所以稱為勝義。前面的世俗諦中，第一世俗諦就是。 論中說，獨覺（Du Jue）三人中，第一種是先前已經獲得順抉擇分（Shun Jue Ze Fen），證得未得，證得證得。前兩種人成為眾出，因為先前已經獲得聲聞乘的暖位等，進入果位時時間短促，不能長時間修習，所以成為眾出。如果在抉擇分中未定生，短時間內進入見道位，在抉擇分位，迴心成為獨覺，以及未獲得抉擇分的善人，迴心也是如此。因為經過更長時間的修習，根器變得銳利，所以這些人被稱為未證得證得。如《對法》第十三抄解。這裡所說的證得，就是抉擇分的善法，稱為證得，因為已經能夠證悟真理，獲得無漏智。見道位等就是證得證得。如同未獲得果位的人，稱為未證得證得，又說未得果。或者第三向，在解脫分位。
【English Translation】 English version Two, Truth of Differentiation According to Circumstances (Sui Shi Cha Bie Di): The truth of differences arising according to the circumstances of things. Three, Truth of Establishment Through Realization (Zheng De An Li Di): The truth established through enlightenment and realization. Four, Truth of Nominal Non-Action (Jia Ming Wu Zuo Di): Truth that is merely established through borrowed names, without actual substance, hence called the Ultimate Truth (Sheng Yi Di), because the essence of the Dharma is inexpressible. This passage only contains the fourfold meaning of Conventional Truth (Shi Su Di), without Ultimate Truth. The reason for establishing a threefold meaning earlier is because there is Dharma that can be analogized and is suitable; the reason for establishing a fourfold meaning later is because it is established through borrowed names. In the West, there is also the establishment of a fourfold Ultimate Truth, which is similar. The relative relationships are as previously stated. One, Conventional Ultimate Truth: Its essence is the previous Truth of Reasoning Convention, because it is a superior Conventional Truth, hence it is called Ultimate. The differences in establishing Dharma, such as cause and effect, dependent nature, etc., are called Conventional. Two, Truth of Reasoning Ultimate: Its essence is the previous Truth of Realization Convention, because it has the meaning of obtaining fruit and severing delusion, hence it is called Reasoning. It surpasses the previous Truth of Reasoning Convention, hence it is called Ultimate. Such as the Ten Bhumis (Ten Grounds) etc. Three, Truth of Realization Ultimate: Its essence is the previous Conventional Ultimate Truth Establishment, as the Ultimate in name, it can have the meaning of realization and attainment, hence it is called Realization. It surpasses the previous Truth of Realization Convention, hence it is called Ultimate. Four, Ultimate Ultimate Truth: That is, the Truth of Non-Establishment, the essence of Suchness (Zhen Ru) is the Dharma that cannot be established, hence it is called Ultimate. The wisdom attained by the Hearer Vehicle (Sheng Wen Cheng), the nine wisdoms in attainment, do not surpass the previous Conventional Ultimate Truth, hence it is called Ultimate. In the previous Conventional Truth, the first Conventional Truth is this. The treatise says that among the three types of Pratyekabuddhas (Du Jue), the first type has already obtained the Sequential Decisive Part (Shun Jue Ze Fen), realizing the unobtained, realizing the realized. The first two types become 'crowd-exits' because they have already obtained the Hearer Vehicle's warmth stage etc., and the time to enter the fruit stage is short, so they cannot practice for a long time, hence they become 'crowd-exits'. If one is uncertain of birth in the Decisive Part, one enters the Path of Seeing in a short time, and in the Decisive Part position, one turns the mind to become a Pratyekabuddha, and the same is true for good people who have not obtained the Decisive Part. Because they practice for a longer time and their faculties become sharp, these people are called 'unrealized realized'. As explained in the thirteenth copy of the Abhidharma. The 'realization' mentioned here is the good Dharma of the Decisive Part, called 'realization', because they are already able to realize the truth and obtain un-leaked wisdom. The Path of Seeing etc. is 'realized realized'. Just like a person who has not obtained the fruit stage is called 'unrealized realized', and it is also said that they have not obtained the fruit. Or the third stage, in the position of liberation.
二別也。
論云摩怛理迦所攝者。即十七地及四種攝。摩怛理迦。名本母義。如十七地即本地分四種。攝即后四分。釋云佛本經中。說十七地及四攝故。彌勒為無著說。即本佛說名本母也。又解彌勒即是佛。為無著說十七地及四種攝。即是本母。名摩怛理迦也 二所攝者。總合前二。有此十種也。即藏及本母也 十種者。一諦相教。即說四諦二諦相也。知苦斷集證滅修道。四合上五也。四諦品類差別為第六。所依能依為第七。所依者。一解謂因。即集道諦。能依謂果。即苦滅二諦。有解四諦理是所依。依此理說。教是能依。即能詮所詮相稱教也 遍知等障法教第八者。即說苦諦集諦障法也 順法教為第九者。即是說道滅二諦言教也 不遍知等遍知過失功德教第十者。不遍知等者。即是過失言教。即前遍知苦諦等障。是不是遍知善故。名不遍知。遍知功德名遍知等教。即前順法教也。世俗世俗諦教者。謂相名分別。勝義諦教者。謂四聖諦。及真如。此中不論正知。以是有為故。可為世俗。是無漏智故。可名勝義。故不偏論。至五法中當會。
升攝波者。樹名也。即舊申式林者訛也。即佛告阿難林中葉大小處也。是此胡樹。佛在樹下座。若阿難非在林中。
十六意趣。以欲勝解二法為體。即是意樂也。
【現代漢語翻譯】 現代漢語譯本 二、別義。
論中說，『摩怛理迦』（Matrika，本母）所包含的內容，即是十七地和四種攝。『摩怛理迦』，意思是『本母』。例如，十七地即是本地分，四種攝即是后四分。解釋說，佛陀的根本經典中，說了十七地和四攝的緣故，彌勒（Maitreya）菩薩為無著（Asanga）菩薩宣說，即是根本佛陀所說，所以稱為『本母』。另一種解釋是，彌勒菩薩就是佛陀，為無著菩薩宣說十七地和四種攝，這就是『本母』，所以稱為『摩怛理迦』。
二、所攝的內容。總合前面的兩種，有這十種內容。即是經藏和本母。
十種內容是：一、諦相教，即是宣說四諦和二諦的體相。知苦、斷集、證滅、修道，四者合為前五種。四諦的品類差別為第六種。所依和能依為第七種。所依，一種解釋認為是因，即集諦和道諦；能依，認為是果，即苦諦和滅諦。另一種解釋是，四諦的道理是所依，依據這個道理所說的教法是能依，即能詮釋和所詮釋相互稱合的教法。
遍知等障法教為第八種，即是宣說苦諦和集諦的障礙之法。順法教為第九種，即是宣說道諦和滅諦的言教。不遍知等遍知的過失功德教為第十種，不遍知等，即是過失的言教，即是前面遍知苦諦等的障礙，不是遍知善，所以稱為不遍知。遍知功德，名為遍知等教，即是前面的順法教。世俗世俗諦教，指的是相、名、分別。勝義諦教，指的是四聖諦和真如。這裡不討論正知，因為正知是有為法，可以歸為世俗；是無漏智，可以稱為勝義，所以不偏重討論，到五法中會加以說明。
升攝波（Samsapa），是樹的名字。即是舊譯『申恕林』的訛誤。即佛陀告訴阿難（Ananda），林中樹葉有大有小的地方。就是這種胡樹，佛陀在這樹下入座。如果阿難不在林中……
十六意趣，以欲和勝解兩種法為體，這就是意樂。
【English Translation】 English version Two, different meanings.
The treatise says that what is encompassed by 'Matrika' (母怛理迦, the Mother), are the seventeen grounds and the four kinds of collections. 'Matrika' means 'the Mother'. For example, the seventeen grounds are the local division, and the four collections are the latter four divisions. It is explained that in the Buddha's fundamental scriptures, the seventeen grounds and the four collections are spoken of. Maitreya (彌勒) Bodhisattva spoke to Asanga (無著) Bodhisattva, which is what the fundamental Buddha spoke, so it is called 'the Mother'. Another explanation is that Maitreya Bodhisattva is the Buddha, who spoke to Asanga Bodhisattva about the seventeen grounds and the four kinds of collections, which is 'the Mother', so it is called 'Matrika'.
Two, the content encompassed. Combining the previous two, there are these ten kinds of content. That is, the Sutra Pitaka and the Mother.
The ten kinds of content are: One, the teaching of the characteristics of the Truths, which is the explanation of the characteristics of the Four Noble Truths and the Two Truths. Knowing suffering, cutting off accumulation, realizing cessation, and cultivating the path, the four combined are the first five. The differences in the categories of the Four Noble Truths are the sixth. What is relied upon and what is able to rely are the seventh. What is relied upon, one explanation considers it the cause, that is, the Truth of Accumulation and the Truth of the Path; what is able to rely, considers it the result, that is, the Truth of Suffering and the Truth of Cessation. Another explanation is that the principles of the Four Noble Truths are what is relied upon, and the teachings spoken based on these principles are what is able to rely, that is, the teachings where what is able to express and what is expressed correspond to each other.
The teaching of the Dharma that obstructs pervasive knowledge, etc., is the eighth, which is the explanation of the Dharma that obstructs the Truth of Suffering and the Truth of Accumulation. The teaching that accords with the Dharma is the ninth, which is the verbal teaching of the Truth of the Path and the Truth of Cessation. The teaching of the faults and merits of not pervading knowledge, etc., is the tenth. Not pervading knowledge, etc., is the verbal teaching of faults, that is, the obstacles of pervading knowledge of the Truth of Suffering, etc., earlier. Not pervading knowledge of goodness is called not pervading knowledge. Pervading knowledge of merit is called the teaching of pervading knowledge, etc., which is the previous teaching that accords with the Dharma. The teaching of conventional worldly truth refers to characteristics, names, and distinctions. The teaching of ultimate truth refers to the Four Noble Truths and Suchness. Here, correct knowledge is not discussed, because correct knowledge is conditioned, so it can be categorized as conventional; it is un-leaked wisdom, so it can be called ultimate, so it is not emphasized. It will be explained in the Five Dharmas.
Samsapa (升攝波), is the name of a tree. It is a corruption of the old translation 'Shenshu Forest'. That is, the Buddha told Ananda (阿難) that the leaves in the forest are of different sizes. It is this kind of foreign tree, and the Buddha sat under this tree. If Ananda is not in the forest...
The sixteen intentions take desire and superior understanding as their substance, which is intention and joy.
第二乖離是厭離生死。乖離生死也。第三勸道等發心。第四解脫分位。第五抉擇分位。第六令入見道。第七正入見道。第八得果成熟也。第九得果已修定也。第十令得無學果第十一佛別意令眾漸入故。如攝論第十二。令證前別意。發生歡喜也。以下可解。
四定智者。是苦諦四行。苦無常空無我。謂四顛倒定俱智也。生故者。離蘊別有生法義。我生相故。我體相狀。及業用等可知。
論云何道諦謂資糧道方便道清凈道名道諦者。同對法第八。如對法第四。見修斷中說斷。道諦等八方便道等。是有漏故。修道斷。廣如彼抄。
論云復即諸諦為據為依為建立處。立十三種補特伽羅等解。六苦諦為依果故也。集諦為依因故也。道諦為建立處。得成有學等故也。此中不取滅諦。是無為故。又解此等通語。據依建立。即一物也。不可別配。即三諦法是。或四諦以證得無為等。方便建立差別故。此中菩薩。不生無色界等。並如對法第十三鈔解。如來身一向無漏。出三界故。名不可思議也。
論云六障礙障者謂十一種障礙隨一現前者即此十二障。除此第六。取前五后六合十一。為此第六障。更無別體。
論云此中差別者根是果性界是因性信解是因性意樂是果性者。根界二種。若染若凈。隨應通用信等
【現代漢語翻譯】 現代漢語譯本：第二種乖離是厭離生死（對生與死的厭惡）。乖離生死也是一種乖離。第三是勸導他人發起菩提心。第四是解脫的分位（階段）。第五是抉擇的分位。第六是使人進入見道位（證悟真理的道路）。第七是真正進入見道位。第八是獲得果位的成熟。第九是獲得果位后修習禪定。第十是使人獲得無學果（阿羅漢果）。第十一是佛陀特別的用意，使眾生逐漸進入（佛法）。如《攝大乘論》第十二所說。第十二是使人證悟之前的特別用意，從而產生歡喜。以下內容可以理解。
四定智者，指的是苦諦的四種行相：苦、無常、空、無我。這是指四種顛倒的定與智慧同時存在。『生故者』，是指離開五蘊，另外存在一個『生』的法義。『我生相故』，是指我的體性、相狀以及作用等可以知曉。
論中說：『什麼是道諦？』資糧道、方便道、清凈道被稱為道諦。這與《阿毗達磨集論》第八品相同。如《阿毗達磨集論》第四品所說，見道、修道斷除煩惱。道諦等八方便道等，因為是有漏的，所以修道斷除。詳細內容見相關注釋。
論中說：『又，諸諦是作為依據、依靠、建立之處嗎？』以此建立十三種補特伽羅（人）等。六苦諦是作為依據，因為是果。集諦是作為依靠，因為是因。道諦是作為建立之處，因為可以成就學道者等。這裡不取滅諦，因為是無為法。另一種解釋是，這些都是通用的說法，依據、依靠、建立，實際上是一件事物。不可分別對應，指的是三諦法。或者說，四諦可以通過證得無為法等方便來建立差別。這裡菩薩不會生起無色界等，詳細內容見《阿毗達磨集論》第十三品的註釋。如來的身體一向是無漏的，因為超出三界，所以稱為不可思議。
論中說：『六障礙障指的是十一種障礙中的任何一種顯現。』這就是十二種障礙，除去第六種，取前五種和后六種，合起來是十一種。作為第六種障礙，沒有其他的實體。
論中說：『這裡面的差別是，根是果性，界是因性，信解是因性，意樂是果性。』根和界這兩種，無論是染污的還是清凈的，都應該根據情況通用信等。
【English Translation】 English version: The second separation is the aversion to birth and death (disgust with life and death). Separating from birth and death is also a separation. The third is encouraging others to generate Bodhicitta (the aspiration for enlightenment). The fourth is the division of liberation (stages). The fifth is the division of determination. The sixth is to lead people into the path of seeing (the path of realizing the truth). The seventh is truly entering the path of seeing. The eighth is the maturation of attaining the fruit. The ninth is practicing meditation after attaining the fruit. The tenth is to enable people to attain the fruit of no-more-learning (Arhatship). The eleventh is the Buddha's special intention to gradually lead sentient beings into (the Dharma). As stated in the twelfth chapter of the Mahāyānasaṃgraha (Compendium of the Mahayana). The twelfth is to enable people to realize the previous special intention, thereby generating joy. The following content can be understood.
The four meditative wisdoms refer to the four aspects of the Truth of Suffering (duḥkha satya): suffering (duḥkha), impermanence (anitya), emptiness (śūnyatā), and non-self (anātman). This refers to the simultaneous existence of the four inverted meditations and wisdoms. 'Because of birth' means that apart from the five aggregates (skandha), there is another meaning of the Dharma of 'birth'. 'Because of the appearance of self' means that the nature, characteristics, and functions of the self can be known.
The treatise says: 'What is the Truth of the Path (mārga satya)?' The path of accumulation (saṃbhāra-mārga), the path of preparation (prayoga-mārga), and the path of purification are called the Truth of the Path. This is the same as the eighth chapter of the Abhidharmasamuccaya (Compendium of Abhidharma). As stated in the fourth chapter of the Abhidharmasamuccaya, the path of seeing (darśana-mārga) and the path of cultivation (bhāvanā-mārga) eliminate afflictions. The eight paths of the Truth of the Path, such as the path of expedient means, are eliminated through cultivation because they are defiled. See the relevant commentary for details.
The treatise says: 'Moreover, are the Truths the basis, reliance, and place of establishment?' With this, thirteen types of pudgala (persons) are established. The six Truths of Suffering are the basis because they are the result. The Truth of Origin (samudaya satya) is the reliance because it is the cause. The Truth of the Path is the place of establishment because it can accomplish those on the path of learning, etc. The Truth of Cessation (nirodha satya) is not taken here because it is unconditioned (asaṃskṛta). Another explanation is that these are all general terms; basis, reliance, and establishment are actually the same thing. They cannot be separately matched, referring to the three Truths. Or, the four Truths can establish differences through the expedient means of realizing the unconditioned, etc. Here, Bodhisattvas will not generate the formless realms, etc. See the commentary on the thirteenth chapter of the Abhidharmasamuccaya for details. The body of the Tathāgata (Buddha) is always undefiled because it transcends the three realms, so it is called inconceivable.
The treatise says: 'The six obstructive hindrances refer to any one of the eleven hindrances manifesting.' These are the twelve hindrances, removing the sixth, taking the first five and the last six, totaling eleven. As the sixth hindrance, there is no other entity.
The treatise says: 'The difference here is that the root (indriya) is the nature of the result, the realm (dhātu) is the nature of the cause, faith and understanding (śraddhā) are the nature of the cause, and intention (āśaya) is the nature of the result.' These two, root and realm, whether defiled or pure, should be used generally according to the situation, such as faith.
五根。及五受根意根為體。但現行名根。種子名界。大義曰。或初修未滿名界。是增義。已成滿名根。是增上義故名果故。言果因也。而體無別 信解意樂如諸論。並以欲及勝解二法為體。若染若凈。皆同亦無差別。但是信解是因。意樂是果。即種子名信解。果名意樂也。此即諸論證文。大義曰。即初起信等時名信解。所以是因。后時起信等名意樂。所以是果。非約種子等解。此義如是。
論云邪性定聚復有二種。一本性邪性定。二方便邪性定。初是無種性人。次是斷善根人。通有性無性。大義曰。善還續未必邪見耶聚造五逆業者。決定邪定故。大義曰。正性定有二種。一本性正性定。二方便正性定。初者即三乘本有各別決定性人。次者此人已入聖道以去。是大義。不定亦有二種。一本性不定。二方便不定者。初是本三乘種性人。一人身中。有三乘種性故。二方便不定。前解已聖道已然。始迴心向大等入方便。故不定名方便不定也。前人是凡夫時。有三乘種子。或即迴心。或總定不定人。不定其位。次性即定亦爾。此不定性人一人。或具三乘種子。或唯具二種子等。
論云又若於彼真義理門隨決了者當知能入五種離生等者。西方呼宿食為生食。如人宿食。不消在身。便能為患。見道煩惱亦爾。在身與有情
【現代漢語翻譯】 現代漢語譯本：五根，以及五受根（指苦、樂、喜、憂、舍五種感受的根源）和意根（意識的根源），以現行的狀態稱為『根』，以種子的狀態稱為『界』。《大義》中說，或者最初修習尚未圓滿時稱為『界』，是增長的意思；已經成就圓滿時稱為『根』，是增上的意思，所以稱為『果』，意思是因。而本體並沒有區別。信解（對真理的信仰和理解）和意樂（內心的意願和喜樂），如各部論典所說，都以『欲』（願望）和『勝解』（殊勝的理解）兩種法為本體。無論是染污的還是清凈的，都相同，沒有差別。但是信解是因，意樂是果，即種子名為信解，果名為意樂。這些就是各部論典的證明。《大義》中說，最初生起信心等的時候稱為信解，所以是因；之後生起信心等的時候稱為意樂，所以是果。不是從種子等方面來解釋，這個意義是這樣的。 論中說，邪性定聚（註定要墮入邪道的一類眾生）又有兩種：一是本性邪性定（天生註定要墮入邪道），二是方便邪性定（通過後天行為而註定墮入邪道）。前者是沒有種性的人（沒有成佛的可能性的人），後者是斷善根的人（斷絕了所有善行的人）。通指有種性和無種性。《大義》中說，行善還能繼續，未必是邪見。造五逆業（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，決定是邪定。 《大義》中說，正性定（註定要證悟正道的一類眾生）有兩種：一是本性正性定（天生註定要證悟正道），二是方便正性定（通過後天修行而註定證悟正道）。前者是指三乘（聲聞乘、緣覺乘、菩薩乘）本有的、各自決定性的眾生。後者是指已經進入聖道的人。這是《大義》的解釋。不定（不確定）也有兩種：一是本性不定（天生不確定），二是方便不定（通過後天行為而變得不確定）。前者是指原本具有三乘種性的眾生，因為一個人身中，有三乘的種性。後者是指之前已經進入聖道，開始迴心向大乘等，進入方便之門，所以不確定，稱為方便不定。前面的人是在凡夫的時候，有三乘的種子，或者立即迴心，或者總是處於不定狀態的人，不確定他的地位。後面的情況也是如此。這種不定性的眾生，一個人或者具有三乘的種子，或者只具有兩種種子等。 論中說，如果對於真實的義理之門，能夠隨順決斷，那麼應當知道能夠進入五種離生等境界。西方稱隔夜的食物為生食。如同人吃了隔夜的食物，不消化留在身體里，就會成為疾病。見道（證悟真理的道路）的煩惱也是如此，留在身體里，與有情...
【English Translation】 English version: The five roots, namely the five receptive roots (referring to the roots of suffering, joy, happiness, sorrow, and equanimity) and the mind-root (the root of consciousness), are called 'roots' in their manifest state and 'realms' in their seed state. The Da Yi says, 'Or, when initial practice is incomplete, it is called 'realm,' meaning growth; when it is accomplished and complete, it is called 'root,' meaning increase, hence it is called 'fruit,' meaning cause.' But the essence is not different. Faith-understanding (belief and understanding of the truth) and intention-joy (inner will and joy), as the various treatises say, both take 'desire' (wish) and 'superior understanding' (supreme understanding) as their essence. Whether defiled or pure, they are the same, without difference. However, faith-understanding is the cause, and intention-joy is the fruit, that is, the seed is called faith-understanding, and the fruit is called intention-joy. These are the proofs from the various treatises. The Da Yi says, 'When faith and so on first arise, it is called faith-understanding, so it is the cause; when faith and so on arise later, it is called intention-joy, so it is the fruit.' It is not explained from the perspective of seeds, etc. This meaning is like this. The treatise says, 'Those of the fixed destiny of evil nature also have two types: first, the fixed destiny of inherent evil nature; second, the fixed destiny of expedient evil nature.' The former are people without the seed nature (people without the possibility of becoming a Buddha), and the latter are people who have severed their roots of goodness (people who have cut off all good deeds). It generally refers to those with and without seed nature. The Da Yi says, 'Doing good can still continue, it is not necessarily an evil view. Those who commit the five rebellious acts (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha) are definitely of fixed evil destiny.' The Da Yi says, 'Those of the fixed destiny of righteousness have two types: first, the fixed destiny of inherent righteousness; second, the fixed destiny of expedient righteousness.' The former refers to beings who inherently have the determined nature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The latter refers to those who have already entered the holy path. This is the explanation of the Da Yi. The undetermined also has two types: first, inherent undetermined; second, expedient undetermined. The former refers to beings who originally have the seed nature of the Three Vehicles, because one person has the seed nature of the Three Vehicles. The latter refers to those who have previously entered the holy path and begin to turn their minds towards the Mahayana, etc., entering the gate of expediency, so it is undetermined, called expedient undetermined. The former people, when they are ordinary beings, have the seeds of the Three Vehicles, or immediately turn their minds, or are always in an undetermined state, not determining their position. The latter situation is also the same. This undetermined nature of beings, one person either has the seeds of the Three Vehicles, or only has two kinds of seeds, etc.' The treatise says, 'Furthermore, if one can decisively follow the gate of true meaning, then one should know that one can enter the five kinds of separation from birth, etc.' In the West, overnight food is called raw food. Just as when a person eats overnight food, if it is not digested and remains in the body, it will become a disease. The afflictions of the path of seeing (the path of realizing the truth) are also like this, remaining in the body, with sentient beings...
。作生死患。死患今得斷之故。是離生也。即舊言超升離生也。此五皆入見道。初三人是聲聞。初是次第。次二是超越。獨覺菩薩可知。併名離生也。
論云復有五種有愛。一法性愛者。即劫未時。法爾愛生上界故。如法爾等。二誓願愛者。而非此時外余誓願生彼。三愚癡愛。即外道方計彼為涅槃。四厭離愛。即泛爾凡夫厭下愛上也。五思擇愛。謂聖者生彼。定慧上流人等。大義曰。今言有愛。未必緣上二界。但緣內有身即是。法性愛者。即任運愛之。如第七識但耶愛。誓願愛。如發願是我定愿。當得如是如是身等。愚癡者。即無明增愛。若生死亦如外道求生天等。厭離愛者。論云于舍法愛。無羞恥者。即舍受法無羞恥也。即今舍人。是即厭此事。愛彼事。思擇愛者。如思擇言。人天是勝。我法生之。又勢愛種。
論解三漏種形等皆是中。有漏五相者。前三即三界。后二在五趣。惡趣名無慾樂有煩惱。善趣名有樂有煩惱。生彼有樂煩惱故 此中欲漏欲界所緣五塵者。是若緣欲界內身起煩惱名有漏故。有漏身等增語。唯在內故。欲塵多在外故。大義。上二界名無慾樂煩惱。欲界名有欲樂煩惱。此中無明漏。唯取六十二見相應無明。唯在欲界。此六十二見。名障解脫等故。如八十九。以無明為主。此言無明其
【現代漢語翻譯】 現代漢語譯本：產生生死的憂患。因為現在已經斷除了死的憂患，所以說是脫離了生死。也就是舊時所說的超脫昇華，脫離生死。這五種都進入了見道。最初的三種是聲聞乘，最初一種是次第，其次兩種是超越。獨覺和菩薩可以類推得知，都叫做脫離生死。
《論》中說還有五種有愛：一是法爾愛（指在劫末的時候，自然而然地產生對上界的愛），就像法爾等情況。二是誓願愛（指並非在這個時候，而是其他時候發誓愿而生到上界）。三是愚癡愛（指外道錯誤地認為上界是涅槃）。四是厭離愛（指一般的凡夫厭惡地獄而愛慕上界）。五是思擇愛（指聖者生到上界，是由於他們的定慧不斷增長）。《大義》中說，現在所說的有愛，未必是緣于上二界，只要緣于內在的有身就是。法爾愛，就是任運而生的愛，比如第七識的但耶愛。誓願愛，比如發願說：『我的決定願望是，應當得到如此如此的身體等。』愚癡愛，就是無明增長的愛，如果求生到天界等，也像外道一樣。厭離愛，《論》中說，對於捨棄之法產生愛，而沒有羞恥心的人，就是捨棄受法而沒有羞恥心。就是現在捨棄這件事，而愛慕那件事的人。思擇愛，比如思擇說：『人天是殊勝的，我的法能夠生到那裡。』又是一種強烈的愛。
《論》解釋說，三漏的種子、形狀等都是中有的。有漏的五種相，前三種是三界，后兩種是在五趣。惡趣叫做沒有慾望的快樂，只有煩惱；善趣叫做有快樂，也有煩惱。因為生到那裡有快樂和煩惱。這裡所說的欲漏，是欲界所緣的五塵，如果緣于欲界內的身體而生起煩惱，就叫做有漏。有漏身等只是增語，只在內部。欲塵大多在外部。《大義》說，上二界叫做沒有慾望的快樂和煩惱，欲界叫做有慾望的快樂和煩惱。這裡所說的無明漏，只是指與六十二見相應的無明，只在欲界。這六十二見，叫做障礙解脫等。比如八十九，以無明為主。這裡說的無明，是其中的...
【English Translation】 English version: It produces the suffering of birth and death. Because the suffering of death is now cut off, it is said to be liberation from birth and death. This is what was formerly called transcendence and ascension, liberation from birth and death. These five all enter the path of seeing (見道, darśana-mārga). The first three are śrāvakas (聲聞, listeners or disciples), the first is sequential, the next two are transcendent. The pratyekabuddhas (獨覺, solitary realizers) and bodhisattvas (菩薩, beings striving for enlightenment) can be inferred, and are all called liberation from birth and death.
The Śāstra (論, treatise) says there are also five kinds of attachment to existence (有愛, bhava-tanha): First, 'naturally arising attachment' (法爾愛, dharmatā-tanha) refers to the natural arising of love for the upper realms at the end of a kalpa (劫, cosmic cycle), like natural occurrences. Second, 'vow-based attachment' (誓願愛, praṇidhāna-tanha) refers to vowing to be born there at other times, not just at this time. Third, 'attachment due to ignorance' (愚癡愛, moha-tanha) refers to external paths mistakenly considering the upper realms as nirvana (涅槃, cessation of suffering). Fourth, 'attachment due to aversion' (厭離愛, nirveda-tanha) refers to ordinary people generally disliking the lower realms and loving the upper realms. Fifth, 'attachment due to deliberation' (思擇愛, parīkṣā-tanha) refers to sages being born there because their samādhi (定, concentration) and prajñā (慧, wisdom) are constantly increasing. The Mahārtha (大義, Great Meaning) says that the 'attachment to existence' mentioned now does not necessarily refer to the upper two realms, but simply to attachment to the internal body. 'Naturally arising attachment' is attachment that arises spontaneously, like the ālaya-vijñāna (阿賴耶識, store consciousness)'s attachment. 'Vow-based attachment' is like vowing, 'My definite wish is to obtain such and such a body.' 'Attachment due to ignorance' is attachment increased by avidyā (無明, ignorance), like external paths seeking birth in the heavens. 'Attachment due to aversion' is, as the Śāstra says, loving what should be abandoned and having no shame, which means abandoning the vedanā (受, feeling) and having no shame. It is like abandoning this thing now and loving that thing. 'Attachment due to deliberation' is like deliberating and saying, 'Humans and gods are superior, and my dharma (法, teachings/phenomena) can lead to birth there.' It is also a kind of strong attachment.
The Śāstra explains that the seeds, forms, etc., of the three outflows (三漏, trayasrava) are all in the intermediate state (中有, antarābhava). The five characteristics of the outflows are that the first three are the three realms (三界, triloka), and the last two are the five destinies (五趣, pañca-gati). The evil destinies are called having no desire for pleasure, only afflictions; the good destinies are called having pleasure and also afflictions, because being born there brings pleasure and afflictions. The outflow of desire (欲漏, kāma-āsrava) here refers to the five sense objects (五塵, pañca-kāmaguṇa) that are the objects of the desire realm (欲界, kāmadhātu). If afflictions arise from attachment to the body within the desire realm, it is called an outflow. 'Outflow body' etc. are merely augmentative terms, only within. The sense objects are mostly external. The Mahārtha says that the upper two realms are called having no desire for pleasure and afflictions, and the desire realm is called having desire for pleasure and afflictions. The outflow of ignorance (無明漏, avidyā-āsrava) here only refers to the ignorance associated with the sixty-two views (六十二見, ṣaṣṭi-dvāṣaṣṭi-dṛṣṭi), only in the desire realm. These sixty-two views are called obstacles to liberation, etc. Like eighty-nine, with ignorance as the main factor. The ignorance mentioned here is...
實見。亦是如八十九說。然此中唯舉后際分別見。不舉前際見者。以論云若欲無明漏。欲者希欲義。緣於後際起希欲勝。非緣前際。見不名無明漏。即如八十九。
論云相者謂由所依故及行住故者。如識。此中據一義。不相違。以根為所依。境界為所行住。自了別而觀于識等也。餘者可隨。又解。
婆羅門惡咒術名聽聞究竟者。彼云我此咒但聽聞。即得功德。為事究竟。不可解釋也。
論云一字通達通達為常者。即如𧙃阿字。知為常。必不可改轉。此是字本故也 字義通達達為無常者。即字所證之義。可轉變隨方處。義則立故名無常也。如眼名眼。亦名為照了道等等。即字所因義。是無常也。故知即名句等。亦是無常。可改轉故。又此字因等。諸行無常義故。名義無常也。
第六十五卷
就思慧地。二卷中有盡。后卷以來。明二十九。后卷末以二十九斷位上。尋下準知。
論云有非有思識如本地說者。有為無為為有。無我我所名非有也。
論云若實物故事故義故等。有解第一因證依他有。此第二因證圓成有。如此等名。真如之別義名。更無別目也。又解此三故字。亦證依他。實物故簡似法。事故體事也。義故差別義也。皆依他起待所餘。名假實等。如對法第三。初如即于
【現代漢語翻譯】 現代漢語譯本：
實見，也和第八十九條說的一樣。然而這裡只舉了后際分別見，不舉前際見的原因是，論中說，如果想要有無明漏（無明漏：煩惱的泄漏），『欲』是希求的意思，因為對於后際生起希求更為強烈，而不是對於前際。見如果不名為無明漏，就和第八十九條說的一樣。
論中說，『相』是指由於所依（所依：依靠的事物）的緣故以及行住的緣故。比如識（識：意識）。這裡根據一個義理，並不相違背，以根（根：感覺器官）為所依，境界為所行住，自己了別而觀察識等等。其餘的可以類推。另一種解釋是：
婆羅門（婆羅門：印度教祭司）的惡咒術名為『聽聞究竟』，他們說我這個咒語只要聽聞，就能得到功德，事情就完成了，不可解釋。
論中說，『一字通達通達為常』，比如𧙃阿字，知道它是常，一定不可改變。這是字的根本原因。『字義通達達為無常』，就是字所證的義理，可以轉變，隨著方處而立義，所以名為無常。比如眼（眼：眼睛）名為眼，也名為照了道等等，就是字所因的義理，是無常的。所以知道即名句等等，也是無常的，可以改變。又因為這個字因等等，諸行無常的緣故，名義是無常的。
第六十五卷
就思慧地（思慧地：通過思考獲得的智慧的境界）而言，兩卷中有盡頭。后卷以來，闡明二十九。后卷末尾以二十九斷位為上，尋找下文可以準此得知。
論中說，『有非有思識如本地說』，有為（有為：有生滅變化的事物）和無為（無為：沒有生滅變化的事物）為有，無我（無我：沒有永恒不變的自我）和我所（我所：屬於我的事物）名為非有。
論中說，『若實物故事故義故等』，有一種解釋是，第一個『因』證明依他有（依他有：依賴其他事物而存在的現象），第二個『因』證明圓成有（圓成有：完美成就的真實存在）。像這些名稱，是真如（真如：事物的真實本性）的別義名稱，沒有其他的名稱了。另一種解釋是，這三個『故』字，也證明依他。『實物故』是簡別相似的法，『事故』是體事，『義故』是差別義。都是依他起，等待其餘的，名為假實等等，如《對法》第三，最初如即于
【English Translation】 English version:
'Real seeing' is also as stated in eighty-nine. However, the reason why only the 'posterior limit discriminative seeing' is mentioned here, and not the 'anterior limit seeing', is because the treatise states, 'If one desires ignorance leakage (ignorance leakage: the leakage of afflictions), 'desire' means the meaning of seeking, because the arising of seeking is stronger towards the posterior limit, not towards the anterior limit. Seeing, if it is not called ignorance leakage, is the same as stated in eighty-nine.'
The treatise states, ''Characteristics' refer to the reason of reliance and the reason of activity and dwelling.' For example, consciousness (consciousness: awareness). Here, according to one meaning, there is no contradiction, taking the root (root: sense organ) as the reliance, the realm as the activity and dwelling, oneself discerning and observing consciousness and so on. The rest can be inferred. Another explanation is:
The evil mantra of the Brahmin (Brahmin: Hindu priest) is called 'Hearing Completion'. They say, 'I only need to hear this mantra to obtain merit, and the matter is completed, which cannot be explained.'
The treatise states, ''Understanding one letter, understanding is constant,' such as the 𧙃 A letter, knowing it is constant, it must not be changed. This is the fundamental reason for the letter. 'Understanding the meaning of the letter, understanding is impermanent,' that is, the meaning certified by the letter can be transformed, and meaning is established according to the place, so it is called impermanent. For example, the eye (eye: organ of sight) is called eye, and also called the path of illumination, etc., which is the meaning caused by the letter, and is impermanent. Therefore, know that names, phrases, etc., are also impermanent and can be changed. Also, because of this letter cause, etc., the meaning of the impermanence of all phenomena, the meaning of the name is impermanent.
Volume Sixty-Five
Regarding the 'land of thought-wisdom' (land of thought-wisdom: the realm of wisdom obtained through thinking), there is an end in two volumes. Since the later volume, twenty-nine are clarified. At the end of the later volume, taking the twenty-nine severance positions as the top, searching the following text can be known accordingly.
The treatise states, ''Existence and non-existence thought-consciousness as stated in the local text,' conditioned (conditioned: phenomena subject to birth and death) and unconditioned (unconditioned: phenomena not subject to birth and death) are existence, non-self (non-self: the absence of a permanent self) and what belongs to me (what belongs to me: things that belong to me) are called non-existence.'
The treatise states, ''If real object reason, event reason, meaning reason, etc.,' one explanation is that the first 'reason' proves dependent existence (dependent existence: phenomena that exist depending on other things), the second 'reason' proves perfect existence (perfect existence: perfectly accomplished true existence). Like these names, they are different meaning names of Suchness (Suchness: the true nature of things), there are no other names. Another explanation is that these three 'reason' words also prove dependence. 'Real object reason' distinguishes similar dharmas, 'event reason' is the substance event, 'meaning reason' is the difference meaning. All are dependently arisen, waiting for the rest, called false reality, etc., as in the third of the Abhidharma, the initial suchness is in
色等為依為待。我等是假亦待依色等。名色等蘊者。亦是假有。待別色等成總蘊故。
遠極彼岸。計我不過四種者。謂計極遠離。不過此四中。后非於前一一別勘。非前可解。四句分別盡故。
論云說因者說因者。因言所以。即謂外人曰。即復有所以。故不增長。無所以故不增長。即是成宗之因所以也。此中為比量。思之可解。
論云依止一聚者。大義曰。謂一想可得。非余非一聚者。如畫中有種種眾相故也。
論云一不共大種聚二非不大種聚者。如本地第三卷等解。
論云又一切清凈之色及依彼識所取境界等者。謂此定色微細故。非五識等所得。然若變令受用。亦得見之。如前五十五解。及別抄。此色解云。一者由身第六定心。引自第八有漏色。現令他人托之而受用。故是有漏。不爾者。自第六是無漏故。如何令他受用。二解云。即以自第六為增上緣。他托之亦變為有漏。不藉自第八變。如諸佛。豈有自第八變凈土等。此解為勝。以不同余處唯散心緣故。唯定心境故。名無見無對。非他人不見也。
論云若諸有事現量所行有漏增上所起者。此意總取五塵。名所緣有漏。有凈及增上所起定。但簡過也。現量所行。簡法塵及三性心等。如下文。
論云若依清凈色識所行名現
【現代漢語翻譯】 現代漢語譯本：色等是作為所依賴和等待的條件。我們這些假名也是依賴和等待色等而存在。所謂的色等蘊（skandha，五蘊之一，指物質現象），也是假有，因為要依賴於不同的色等才能形成總體的蘊。
到達遙遠的彼岸，認為『我』（ātman，靈魂、真我）不超過四種情況的說法，是指認為在極度遙遠的地方，『我』也不過是在這四種情況之中。後面的情況並非與前面每一種情況都一一分別對應考察，也不是前面的情況可以解釋後面的情況，因為四句（tetralemma）的分別已經窮盡了所有可能性。
論中說『說因者』，『因』（hetu，原因、理由）這個詞的意思是『所以』，也就是對外人說：『這還有原因』，所以不會增長。因為沒有原因，所以不會增長。這就是成立宗義的原因。這裡可以把它理解為一個比量（anumāna，推理），思考一下就可以理解。
論中說『依止一聚者』，大義是說：『可以得到一個想法』，不是其餘的，也不是一個聚集。例如畫中有各種各樣的眾生相。
論中說『一不共大種聚，二非不大種聚』，可以參考《本地分》（Bhūmivastu）第三卷等處的解釋。
論中說『又一切清凈之色及依彼識所取境界等』，是指這種禪定之色非常微細，所以不是五識（眼識、耳識、鼻識、舌識、身識）等所能獲得的。然而，如果通過變化使其能夠被受用，也可以見到它，就像前面第五十五條的解釋以及其他抄本所說的那樣。對此色的解釋是：第一種解釋是，通過身體的第六意識（manovijñāna，意識）的禪定之心，從第八阿賴耶識（ālayavijñāna，藏識）中的有漏色（sāsrava-rūpa，有煩惱的色）顯現出來，讓其他人依託它而受用，所以是有漏的。如果不是這樣，那麼自己的第六意識是無漏的，怎麼能讓別人受用呢？第二種解釋是，以自己的第六意識作為增上緣（adhipati-pratyaya，增上緣），他人依託它也會變為有漏，不需要藉助自己的第八識來變化。例如諸佛，難道有自己第八識變化出來的凈土等嗎？這種解釋更為殊勝，因為它不同於其他地方只有散亂心才能緣取，而是隻有禪定之心才能緣取的境界，所以稱為『無見無對』（anidarśana-apratigha，不可見且無對礙），而不是說其他人看不見。
論中說『若諸有事現量所行有漏增上所起者』，這裡的意思是總括地取五塵（色、聲、香、味、觸），稱為所緣的有漏（sārambaṇa-sāsrava，有對境且有煩惱）。有清凈以及增上所起的禪定，只是爲了簡別過失。『現量所行』，是爲了簡別法塵（dharmadhātu，法界）以及三性心等，如下文所述。
論中說『若依清凈色識所行名現』
【English Translation】 English version: Material forms (rūpa) and so on are the conditions to rely on and depend on. These nominal entities like us also rely on and depend on material forms and so on. The aggregates of material forms and so on (skandha, one of the five aggregates, referring to material phenomena) are also nominally existent, because they depend on different material forms and so on to form the overall aggregate.
The statement that 'I' (ātman, soul, true self) does not exceed four possibilities when reaching the distant shore means that even in extremely remote places, 'I' is still within these four possibilities. The later possibilities are not individually examined in relation to each of the preceding ones, nor can the preceding ones explain the later ones, because the fourfold negation (tetralemma) has exhausted all possibilities.
The treatise says, 'The one who speaks of the cause,' the word 'cause' (hetu, reason) means 'the reason why,' that is, telling outsiders, 'There is a reason for this,' so it does not increase. Because there is no reason, it does not increase. This is the reason for establishing the doctrine. Here, it can be understood as an inference (anumāna), and it can be understood by thinking about it.
The treatise says, 'Relying on one aggregate,' the general meaning is: 'One thought can be obtained,' not the rest, nor an aggregate. For example, there are various appearances of beings in a painting.
The treatise says, 'One is a non-common great element aggregate, and two are not non-great element aggregates,' which can be found in the explanation in the third volume of Bhūmivastu (Treatise on the Foundation) and other places.
The treatise says, 'Moreover, all pure material forms and the realms taken by the consciousness based on them, etc.,' refers to the fact that this meditative material form is very subtle, so it cannot be obtained by the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). However, if it is transformed to be enjoyed, it can also be seen, just like the explanation in the previous fifty-fifth section and other copies. The explanation of this material form is: the first explanation is that through the meditative mind of the sixth consciousness (manovijñāna, mind consciousness) of the body, the defiled material form (sāsrava-rūpa, material form with afflictions) from the eighth ālayavijñāna (storehouse consciousness) is manifested, allowing others to rely on it and enjoy it, so it is defiled. If it is not like this, then one's own sixth consciousness is undefiled, how can it be enjoyed by others? The second explanation is that one's own sixth consciousness is taken as the dominant condition (adhipati-pratyaya, the condition of influence), and others relying on it will also become defiled, without relying on one's own eighth consciousness to transform. For example, the Buddhas, do they have pure lands transformed by their own eighth consciousness? This explanation is more excellent because it is different from other places where only scattered minds can grasp it, but only the realm of meditative mind can grasp it, so it is called 'invisible and without resistance' (anidarśana-apratigha, invisible and without obstruction), not that others cannot see it.
The treatise says, 'If all things are directly perceived, defiled, and arise from dominant conditions,' the meaning here is to comprehensively take the five sense objects (form, sound, smell, taste, touch), called the defiled with objects (sārambaṇa-sāsrava, with objects and afflictions). There is pure and dominant condition-arisen meditation, just to distinguish faults. 'Directly perceived' is to distinguish the dharma-dhātu (realm of phenomena) and the minds of the three natures, as mentioned below.
The treatise says, 'If relying on pure material form, the consciousness that acts is called direct'
量者。此中但取五識名現量。其實與俱緣意亦是。今取所行。即五塵是。故不舉意根也。前言現在名有事者。此總言。取現在中理義等所行者。
論云若現在事亦非現量所行如清凈色及一切染污善無記心心所彼亦非煩惱所緣故名有漏但由自分別所起相起諸煩惱非彼諸法為此分別所行境說故者。此意言凈色。及染污善無記心等。非煩惱所緣故。名有漏也。以緣此煩惱。但由自分別所起相。起諸煩惱也。此善等法。即是後由生起故。成有漏也 此五門有漏中。第一是總門。第二是煩惱種子。第三是染污心心所。第四是五塵。第五是一切。內五根善無記心。及身語業。及別解脫戒。及外器世界。皆是煩惱所引。或是此正生已生當生等故。故名有漏。色無色一切法。亦是有善異熟果。亦是此中文略。唯言不善異熟。
論解無漏五種中。據五義未必攝盡。則別解脫戒等。無處攝故 第二言有諸法隨眠斷故名無漏謂已永斷見修一切煩惱所有善及一分無記造色若諸無記世間善心心所等者。此中即無學身中法故。言見修一切煩惱斷諸善者。即身語善業。及戒也。一分無記者。無學無記身語業。由無漏身中。及無漏引力生故。名無漏也。不取余故名一分。諸無記者。四無記心也。余可解。此中簡與初心法何別者。亦準可知。
【現代漢語翻譯】 現代漢語譯本：關於『量』（Pramana，認知方式）。這裡只取五識（five consciousnesses）名為現量（Pratyaksha，直接認知）。實際上，與五識同時生起的俱緣意（simultaneous associated mind）也是現量。現在所取的是五識所行的境界，即五塵（five sense objects）。所以這裡沒有提及意根（manas-indriya，意根）。前面所說的『現在』被稱為『有事』（existent），這是總的來說。取現在之中，理義等所行的境界。
論中說：『如果現在的事物也不是現量所行的境界，如清凈色（pure form）以及一切染污（defiled）、善（wholesome）、無記（neutral）的心（citta，心）和心所（caitasika，心所），它們也不是煩惱（klesha，煩惱）所緣的，所以稱為有漏（asrava，有漏），只是由於自分別（self-discrimination）所起的相（lakshana，相），生起諸煩惱，不是這些法為此分別所行的境界。』這裡的意思是說，清凈色以及染污、善、無記的心等，不是煩惱所緣的，所以稱為有漏。因為緣這些煩惱，只是由於自分別所起的相，生起諸煩惱。這些善等法，即是後來由生起故，成為有漏。這五門有漏中，第一是總門。第二是煩惱種子（klesha-bija，煩惱種子）。第三是染污心和心所。第四是五塵。第五是一切。內五根（five inner sense organs）、善無記心，以及身語業（karma of body and speech），以及別解脫戒（Pratimoksha，別解脫戒），以及外器世界（outer world），都是煩惱所引，或是此煩惱正生、已生、當生等，所以稱為有漏。色界（rupa-dhatu，色界）、無色界（arupa-dhatu，無色界）的一切法，也是有善異熟果（vipaka-phala，異熟果），這也是此中文略，只說不善異熟。
論中解釋無漏（anasrava，無漏）的五種，根據五種意義未必能完全涵蓋，那麼別解脫戒等，就沒有地方可以歸攝了。第二句說：『有諸法隨眠（anusaya，隨眠）斷故，名為無漏，謂已永斷見修（darshana-marga and bhavana-marga，見道和修道）一切煩惱所有善及一分無記造色，若諸無記世間善心心所等。』這裡指的是無學（arhat，阿羅漢）身中的法，所以說見修一切煩惱斷諸善，即身語善業，以及戒。一分無記指的是無學無記的身語業，由無漏身中，以及無漏引力生起，所以名為無漏。不取其餘的，所以稱為一分。諸無記指的是四無記心。其餘可以理解。這裡簡略地說明與初心法有什麼區別，也可以依此準則來理解。
【English Translation】 English version: Regarding 『Pramana』 (means of cognition). Here, we only take the five consciousnesses as Pratyaksha (direct perception). In reality, the simultaneous associated mind that arises with the five consciousnesses is also Pratyaksha. What is taken now is the realm of activity of the five consciousnesses, which are the five sense objects. Therefore, the manas-indriya (faculty of mind) is not mentioned here. What was said earlier, that 『present』 is called 『existent,』 is a general statement. It refers to taking what is within the present, such as the realm of activity of reason and meaning.
The treatise says: 『If present things are also not the realm of activity of Pratyaksha, such as pure form and all defiled, wholesome, and neutral minds and mental factors, they are also not the objects of affliction, so they are called asrava (with outflows), but only because the appearances arising from self-discrimination give rise to afflictions; these dharmas are not said to be the objects of activity of this discrimination.』 The meaning here is that pure form and defiled, wholesome, and neutral minds, etc., are not the objects of affliction, so they are called asrava. Because in relation to these afflictions, only the appearances arising from self-discrimination give rise to afflictions. These wholesome dharmas, etc., become asrava because they arise later. Among these five doors of asrava, the first is the general door. The second is the klesha-bija (seeds of affliction). The third is defiled minds and mental factors. The fourth is the five sense objects. The fifth is everything. The five inner sense organs, wholesome and neutral minds, as well as karma of body and speech, the Pratimoksha (vows of individual liberation), and the outer world, are all led by affliction, or are the arising, already arisen, or about to arise of this affliction, etc., so they are called asrava. All dharmas of the rupa-dhatu (form realm) and arupa-dhatu (formless realm) also have wholesome vipaka-phala (result of maturation); this is also abbreviated in the text, only mentioning unwholesome vipaka.
The treatise explains that the five types of anasrava (without outflows) may not be completely exhaustive according to the five meanings, so the Pratimoksha, etc., have nowhere to be included. The second sentence says: 『There are dharmas called anasrava because the anusaya (latent tendencies) are severed, meaning all wholesome and a portion of neutral created form where all afflictions of darshana-marga and bhavana-marga (paths of seeing and cultivation) have been permanently severed, such as neutral worldly wholesome minds and mental factors.』 This refers to the dharmas in the body of an arhat (one who has attained nirvana), so it says that all afflictions of seeing and cultivation are severed, meaning wholesome karma of body and speech, as well as precepts. A portion of neutral refers to the neutral karma of body and speech of an arhat, arising from the anasrava body and the power of anasrava, so it is called anasrava. It is called a portion because it does not include the rest. The neutral refers to the four neutral minds. The rest can be understood. Here, it briefly explains what the difference is from the dharma of the initial mind, which can also be understood according to this principle.
諸人於此亦即五根者不然。非無漏力引故。舊種類故。不同身語業也。
論云欲界系善染污無記作意緣一切三界諸法等者。此中善心可解。染污者即兼言有覆無記 問曰何者有覆緣三界也。答曰欲界有覆。唯俱生身邊。唯在第六識者。如論文。觀三界為一。同一類等為我。余無此能。更無有覆心緣也 無記緣三界者。即異熟生心獨頭起者。及緣威儀工巧心后等流。引生異熟生心。亦名威儀心工巧心緣也。泛爾緣不求不染者。是第八識亦是緣三界也。種子法故。
論云色界善作意緣三界法者。此中應言染心無記。亦即染心如何。如五十九云。色界于欲行煩惱。謂上緣煩惱。及緣下慢。及如前第六我見也。以微細故。及異熟生無記心。略而不說也 無色界若定若生外道。唯緣自地計為涅槃故。如計識處為涅槃。未行識已得空處。當善心不緣上又九無礙心。豈亦無善心。不緣下。俱得計自他涅槃者語。所以略而不論。有共染心中。豈無上緣。或又五十九云。無色于欲行色行涅槃。亦得緣下。不言無色煩惱行等。以漸獨故。略而不說。據外語者語同對法。此中毗缽舍那菩薩。地前亦緣下者。說善心不計極故。得緣下地。不言緣上者。以生上界。如有學但以諦觀。不以六行欣上故。略而不論。菩薩從多聲聞為論。亦
不說其實得緣下地。此中不論此等染心。亦應研問。又彼處異生。亦不說之。及並不言緣無漏者。以界為法故。如對法第二抄。顯揚十八不同。如彼會也。
論云名映于等一切者。名有二種。一四蘊名之。即下言由觀知。故除人執。二名字名。即下言知此名。故除法執。言四蘊名。能遍緣一切。遍生起一切法故。言名映於一切。名言能遍目一切。名映一切也。
論云謂若略說觀察清凈因故者。即下言緣此名。能知法人無我故。顯彼理故 為凈因觀自相者。即下言緣二種名故。我相不可得。即是二執相分也。今知其事 彼觀察染因者。即下言不善了知。此名即染污生起故也。即是彼見分生起故。一切法生也 又解言二種名。有三義故。名映一切。一者觀此名者。得清凈為彼凈因也。二知二名緣自一切法。三知二名為染法因。此三義具名映一切也。
第六十六卷
論云若粗段食慾界五趣皆現可得此於一分各別那落迦非大那落迦者。段食有粗細。粗者遍五趣。如此文唯除大那落迦。大那落迦中。亦有細段食。如本地第五云。于地獄中。有微細段食。謂微細風故。段食遍諸地獄也。太師解。
論云六由善不善無記作意引發先業能牽諸行令住不絕所謂外分共不共業之所生起者。謂器一世間業。如
【現代漢語翻譯】 現代漢語譯本：不說其實是由於因緣和合而產生。這裡不論述這些染污心，也應該進行研討和詢問。而且，在彼處對於異生凡夫，也不說這些。以及並不說以無漏法為所緣，因為界本身就是法。如同《對法》第二抄和《顯揚》中十八種不同的說法，就像它們所闡述的那樣。
論中說『名映于等一切』，名有兩種：一是四蘊（蘊：skandha，構成要素）之名，即下文所說的『由觀知』，因此去除人執（人執：belief in a permanent, independent self）。二是名字名，即下文所說的『知此名』，因此去除法執（法執：belief in the inherent existence of phenomena）。四蘊之名，能夠普遍緣取一切，普遍生起一切法，所以說『名映於一切』。名言能夠普遍指稱一切，所以說名映一切。
論中說『謂若略說觀察清凈因故』，即下文所說的『緣此名，能知法人無我故』，是爲了顯明那個道理。『為凈因觀自相者』，即下文所說的『緣二種名故，我相不可得』，這裡所說的『我相』就是二執（二執：two kinds of clinging, self-clinging and clinging to phenomena）的相分（相分：the objective aspect of perception）。現在瞭解這件事。『彼觀察染因者』，即下文所說的『不善了知，此名即染污生起故』，就是彼見分（見分：the subjective aspect of perception）生起，一切法生起。又解釋說二種名，有三種意義，所以說名映一切。一是觀察此名者，得到清凈，作為清凈之因。二是知道二名緣取自身的一切法。三是知道二名是染污法之因。這三種意義都具備，所以說名映一切。
第六十六卷
論中說『若粗段食慾界五趣皆現可得此於一分各別那落迦非大那落迦者』，段食有粗細之分。粗的遍及五趣（五趣：five realms of existence），就像這段文字所說，唯獨不包括大那落迦（大那落迦：great hells）。大那落迦中，也有細的段食。如《本地》第五所說，在地獄中，有微細的段食，指的是微細的風。所以說段食遍及所有地獄。太師這樣解釋。
論中說『六由善不善無記作意引發先業能牽諸行令住不絕所謂外分共不共業之所生起者』，指的是器世間（器世間：the physical world）的業。
【English Translation】 English version: It is not said that it actually arises due to causes and conditions. These defiled minds are not discussed here, and should also be researched and questioned. Moreover, these are not spoken of in that place for ordinary beings. And it is not said that the object of cognition is unconditioned phenomena, because the realm itself is the Dharma. As in the second copy of the Abhidharma and the eighteen differences in the Yogācārabhūmi-śāstra, as they explain it.
The treatise says 'Name reflects all things.' There are two types of name: first, the name of the four aggregates (skandha: the five aggregates of form, feeling, discrimination, volition, and consciousness), which is what is meant by 'known through observation' below, thus removing the belief in a permanent, independent self (self-clinging). Second, the name of names, which is what is meant by 'knowing this name' below, thus removing the belief in the inherent existence of phenomena (clinging to phenomena). The name of the four aggregates can universally grasp all things and universally give rise to all phenomena, so it is said that 'name reflects all things.' Language can universally refer to all things, so it is said that name reflects all things.
The treatise says 'If briefly speaking, it is because of observing the cause of purity,' which is what is meant by 'by relying on this name, one can know that phenomena and persons are without self' below, in order to clarify that principle. 'For the cause of purity, observing its own nature,' which is what is meant by 'by relying on the two types of name, the appearance of self cannot be obtained' below. The 'appearance of self' here refers to the objective aspect (objective aspect of perception) of the two kinds of clinging (two kinds of clinging: self-clinging and clinging to phenomena). Now we understand this matter. 'Those who observe the cause of defilement,' which is what is meant by 'not understanding well, this name is the arising of defilement' below, is the arising of the subjective aspect (subjective aspect of perception), and all phenomena arise. It is also explained that the two types of name have three meanings, so it is said that name reflects all things. First, those who observe this name attain purity, serving as the cause of purity. Second, they know that the two names grasp all their own phenomena. Third, they know that the two names are the cause of defiled phenomena. Because these three meanings are complete, it is said that name reflects all things.
Volume Sixty-Six
The treatise says 'If coarse solid food is readily available in the desire realm and the five destinies, this is in a separate Naraka, not a great Naraka.' Solid food has coarse and fine forms. The coarse form pervades the five destinies (five destinies: realms of gods, humans, animals, hungry ghosts, and hell beings), as this passage says, except for the great Narakas (great hells). In the great Narakas, there is also fine solid food. As the fifth chapter of the Yogācārabhūmi-śāstra says, in the hells, there is subtle solid food, referring to subtle wind. Therefore, solid food pervades all the hells. The Grand Master explains it this way.
The treatise says 'The six volitions, whether wholesome, unwholesome, or neutral, initiate past karma, which then draws the actions to abide without ceasing, arising from the shared and unshared karma of the external realm.' This refers to the karma of the physical world (the physical world).
本地第三。或感一劫等。造此業時。由三性作意為方便。引此業生起。能牽器世間諸行。令住不絕。如山河等。名共共生。田宅共不共業生。即大師云。有二種共不共。共二種者。一共中共。如山河等。二共中不共。如宅舍等。不共二者。一不共中不共。如自眼根。他不用緣故。二不共中共。如身中扶根塵。為他緣似故。此中即共中二文。
論云又有長壽諸有情類若不得食非時中夭者。謂龍等或經劫等。皆由食住。非由余法故 四念住配四食等。如理思惟。
論香味觸正消變便能長養等者。此三粗細。有增損義。色塵體粗。不能增損 若諸段物于吞嚥時令心歡喜等爾時名觸食者。此取令心歡悅故。即心觸數。為觸食體。不取塵為觸食體。
瑜伽師地論略纂卷第十六(終)
【現代漢語翻譯】 現代漢語譯本：本地第三，或者感受到一個劫（kalpa，時間單位）等等。在造作這種業（karma，行為）的時候，以三種自性作意（三種觀察事物的方式）作為方便，引導這種業產生，能夠牽引器世間（物質世界）的各種執行，使其持續不斷，例如山河等等，這叫做共共生。田宅是共不共業所生。正如大師所說：『有兩種共不共，共的兩種是：一是共中共，例如山河等等；二是共中不共，例如宅舍等等。不共的兩種是：一是不共中不共，例如自己的眼根，因為他人不能使用；二是不共中共，例如身中的扶根塵，因為對他來說像是因緣。』這裡指的是共中的兩種情況。 論中說：『又有長壽的各類有情（sentient beings），如果得不到食物，或者非時夭折的，比如龍等等，或者經歷劫等等，都是由於食物的住持，而不是由於其他法。』四念住（four foundations of mindfulness）配對四食等等，要如理思惟。 論中說：『香味觸正確地消化變化，便能夠長養等等。』這三種有粗細之分，有增損的意義。色塵（form/visible object）本體粗糙，不能增損。『如果各種段食在吞嚥的時候，使內心歡喜等等，那時叫做觸食。』這是因為取了使內心歡悅的緣故，也就是心所的觸數，作為觸食的本體，而不是取塵作為觸食的本體。 《瑜伽師地論略纂》第十六卷（終）
【English Translation】 English version: Locally, the third. Or experiencing a kalpa (an aeon) and so on. When creating this karma (action), using the three natures of attention as a means to guide this karma to arise, it can influence the workings of the physical world, causing them to continue without interruption, such as mountains and rivers, etc. This is called 'common-common arising'. Fields and houses are born from common-uncommon karma. As the master said: 'There are two kinds of common-uncommon. The two kinds of common are: first, common within common, such as mountains and rivers; second, common within uncommon, such as houses and dwellings. The two kinds of uncommon are: first, uncommon within uncommon, such as one's own eye faculty, because others cannot use it; second, uncommon within common, such as the supporting root dust in the body, because it seems like a condition for others.' Here, it refers to the two situations within the common. The treatise says: 'Furthermore, there are long-lived sentient beings who, if they do not obtain food or die prematurely, such as dragons, etc., or experience kalpas, etc., are all sustained by food, not by other dharmas.' The four foundations of mindfulness (four smṛtyupasthānas) are paired with the four kinds of food, etc., and should be contemplated accordingly. The treatise says: 'If flavors, scents, and tactile sensations are correctly digested and transformed, they can nourish, etc.' These three have coarse and subtle distinctions, and have the meaning of increase and decrease. The substance of form/visible object (rūpa) is coarse and cannot increase or decrease. 'If various morsels of food cause joy in the mind when swallowed, then it is called contact food.' This is because it takes the cause of making the mind happy, that is, the mental factor of contact, as the substance of contact food, rather than taking dust as the substance of contact food. Abridged Compilation of the Yogācārabhūmi-śāstra, Volume Sixteen (End)